gMng
wo
-
hn'ng
u@n
-
waV
Good investments make
good sense. Nicodemus
knew that. But still he
searched for something
more. "Be born again" Jesus
had said. The sight of
Jesus on the cross final-
ized the new birth in
Nicodemus' life. And in the
years which followed, he
gave his entire wealth to
establish the young church.
And considered it his best
investment ever.
When the Sabbath School
offering is received this
week, before you give,
re-examine your priorities
in light of the Cross. When
Nicodemus did , he
invested his whole life. Can
you think of a better
investment?
Open Heart
Let God's love show through your giving.
GENERAL CONFERENCE OF SEVENTH-DAY ADVENTISTS
•
8006 BERN, SWITZERLAND
6URO•AFRIOA DIVISION
SCHOSSHALDENSTRASSE 17 - • 081 44
52 62
To the Sabbath School Members
around the World
Dear Members and Friends:
It is a special privilege to belong to the great Sabbath School
family and thus to have a part in world-wide mission work. Through
the systematic study of the Scriptures, as well as by our mission
offerings, the Sabbath School has been the source of great blessing
to us. I would not miss this opportunity to express my heartfelt
appreciation to all our Sabbath School members and friends for their
faithfulness and willing sacrifice. The following three projects
in the Euro-Africa Division will benefit from the Thirteenth Sabbath
Overflow this quarter:
1.
Nanga-Eboko Seminary: Dormitory and Homes
The future of our work in the countries of French-speaking Africa
depends on the proper training of national workers. Construction
has started at this institution in Cameroun. A dormitory for single
and married theological and teacher-training students, and dwellings
for the teachers must be built.
2.
Collonges Seminary: Library
The Seminary at Collonges, France, occupies a vital place in
the training of French-speaking workers for both Europe and Africa.
A new library is their most pressing need, for the present facil-
ities are totally inadequate.
3.
Marienhohe Seminary: Chapel
The growth of the college church at MarienhOhe, Germany, has
demanded the use of the gymnasium for holding Sabbath services. A
church building is their urgent need.
To make these projects a reality, we are inviting our Sabbath
Schools around the world to bring the Lord a special offering on
this Thirteenth Sabbath. Knowing of the willingness of your sacri-
fice in the past, I am convinced that you will gladly share in
the development and progress of the work which has been entrusted
to us.
In the spirit of Christian fellowship, I send you my sincere
thanks in anticipation.
Youi.
...broythe
i
in 9hrist,
.
-
0(e1rk
el
-
-
E. Ludescher, President
EL-le
Euro-Africa Division
1—ASSL 3-77
tic
The .explosion of
excited
e
nd
s
aromas
Of pizza
fr
e
sh
corn, and other mooch,
*
spread through the builds e
like
a tidal ware. The atatT. pef
st
th-
toard the safe oria
had
'tailed as soon as
the hell rang
Your own pride and joy? A grandchild, a nephew, or niece? A
neighbor's teen-ager? A young adult you've missed at church?
Whoever that particular young person is, he or she can learn
and grow by reading INSIGHT or GUIDE, or both—the
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DAYBREAK
SERIES
Adult Sabbath School Lessons / No. 329, July-September, 1977
Contnts
1. A Covenant People
2. The Messiah Has Come
3. The True Israel
4.
The Body of Christ
5.
Becoming a Member
6.
Called Out—to Go In
7.
To Build Up the Church
8.
The People of God
9.
Church Order and Ministry
10.
Church Order and Organization
11.
The Church and the World
12.
Characteristics of Christ's Church
13.
Jesus and His People
The Adult Sabbath School Lessons are prepared by the Sabbath School Department
of the General Conference of Seventh-day Adventists. The preparation of the lessons
is directed by a worldwide Sabbath School Lesson Committee, the members of which
serve as consulting editors.
Editorial Office: 6840 Eastern Ave., NW, Washington, DC 20012
Lesson Author: Gottfried Oosterwal
Editor: W. Richard Lesher
Editorial Secretary: Florence L. Wetmore
Circulation Manager: Arthur R. Mazat
Art and Design: Concerned Communications
Scripture references other than from the King James Version quoted by permission in this quarterly are as
follows:
NEB. From
The New English Bible,
copyright© by the Delegates of the Oxford University Press,and the Syndics
of the Cambridge University Press 1961 and 1970. Used by permission of Cambridge University Press, New York
City.
NIV. From the
New International Version of the New Testament,
copyright © 1973 by New York Bible Society
International. Used by permission.
RSV . From the
Revised Standard Version Bible,
copyright © 1946 (renewed © 1973), 1952 and 1971, by the
Division of Christian Education of the National Council of the churches of Christ in the U.S.A., and used by
permission.
TEV: From the
Today's English Version of the New Testament (Good News to Modern Man),
copyright © 1966
by the American Bible Society. Used by permission.
Braille lessons available. See page 112.
Adult Sabbath School Lessons (standard edition). Single copy, 40 cents; four issues (1 year) $1.60;
no additional charge to countries requiring extra postage. Published in the U.S.A. by Pacific
Press Publishing Association (a corporation of SDA), 1350 Villa Street, Mountain View, California
94042. Second-class mail privileges authorized at Mountain View, California. Form 3579
re-
quested.
When a change of address is desired, please be sure to send both old and new
addresses.
Copyright 1977 by Pacific Press Publishing Association
Children love good character-building stories, Christian
puzzles, and you-do-it exercises found in
"OUR LITTLE FRIEND" and "PRIMARY TREASURE."
"PRIMARY TREASURE" also has a special "Parents' Corner."
"Read me that dory again, Grandpa!"
GOD'S CHOSEN PEOPLE
Introduction
During the last one hundred years the Seventh-day Adventist Church has grown
from a small group of 7000 believers to a worldwide movement of 3,000,000 people. In
1877 it was a rather isolated communion in North America. Now it is an international
church, planted in over 90 percent of all the countries of the world. The church began
poor and without organization. This denomination today operates thousands of
institutions. It is respected for having one of the finest missionary structures and
most effective organizations in the world. Yet these very developments, especially of
recent years, pose a number of problems which challenge us to consider the ques-
tion: What does it mean to be the church of God today?
The quest for national and cultural identity in many areas threatens the unity of our
church formation. This raises the question: What is the biblical basis and form of
church unity? In a few areas the Seventh-day Adventist Church has become the
largest single Protestant denomination, which gives it considerable prestige and
social power. In some countries Seventh-day Adventists do not identify themselves as
a church. They speak of themselves as a communion or a fellowship of Seventh-day
Adventists. To these believers the very word "church" stands for social control,
clerical power, falsehood, oppression, Babylon, and anti-Christ. A new look at the
biblical meaning of "church" may help to settle this issue.
Another series of questions arises concerning the church's relationship to the
state, and to the world in general. Recent changes in the church's attitude toward
accepting government funds for the operation of ,its medical and educational institu-
tions demand clarification of the essence and nature of the church. The deepening
conflicts between the church's institutions on one hand, and powerful con-
federacies, labor unions, and government agencies on the other, only deepen that
need.
A number of internal tensions and developments likewise emphasize the need for a
systematic study on the biblical view of the church. Traditional patterns of authority
and control have been challenged; questions are raised concerning the role of
women in the church and their ordination to the ministry; lay movements are urging
new forms of lay participation in the administration of the church, etc.
Finally, the radically changed missionary situation demands that we take an honest
look at ourselves and determine our priorities according to the biblical concepts.
Two billion people have never heard with clarity the gospel of Jesus Christ. In many of
the existing Christian churches secularization moves ahead along with other
changes. In these conditions the question must be asked: What does it mean to
belong to God's chosen people today?
Seventh-day Adventists see themselves as a group called to the service of preach-
ing the final message to the world. To be a chosen people in this sense does not mean
that only they will be redeemed, or that all Seventh-day Adventists will be saved. They
recognize the existence of the church invisible made up of all people who have a true
faith in Jesus, regardless of their church communion.
"There is great necessity for a reformation among the people of God. The present
state of the church leads to the inquiry: Is this a correct representation of Him who
gave His life for
us?"—Testimonies,
vol. 3, p. 474.
May this quarter's study on the biblical view of the church help to lay the founda-
tions for such a reformation.
7
LESSON 1 June 26 to July 2
"I will establish my covenant
between me and thee and thy seed
after thee in their generations for an
everlasting•covenaat,.ta.baa.
r
thee, and fo thy seed after thee" (Gen.
17:7).
The church begins with Israel. Its
essence, nature, and purpose are
rooted in God's dealings with His
Jesus, the Head of the church, was the
Promised One of Israel, their Hope
In Christ all men andwomen are united as God's children, united by
love for one another and for the world around them.
and their Deliverer. As it is impossible
to understand fully the person and
work of Christ aside from the Old
Testament, so it is impossible to get a
iolliundergandins.0
without the Old lestament testimony
concerning God's dealings with Israel.
Of course, the converse is true also.
The full meaning of Israel's selection
can be understood onl in the light of
founding of the New Testament
church. We have to look both ways,
therefore. The Old and New
Testaments need each other, and they
complement each. other. But we must
start in the Ordre
-
itiment.
Our point of departure must be
Genesis 1 through 11. These chapters
are a key to the understanding of
God's dealings with 'Israel and the
.---Ratioos
r
of-44e-ti4o-a0CLAVOrk
Christ, and of the true nature and goa
l
of His church. In short, these chapters
tell us that God created us human
beings in His own image and likeness.
Dependent
upon our Creator for
life
and breath and alt elselActs I:
25) ,
we
humans were yet crowned with honor
and glory (Ps. 8:4, 5). The first man and
the first woman, each complementing
the other, were given power to rule
all that is in it.
Sin made
its entrance into the
world; the relationship between man
and God was broken. As a result, the
relationship between humans became
—
dtstul
u.
tr ue lrurrtail y w
principles of God's government
would be vindicated and His kingdom
restored. To that end God, hi His
mercy, called certain persons with
whom He madt a coygnant
whom He extended special blessings.
That covenant, however, was not just
to benefit one individual, or a small
group of individuals. No, the blessings
of God's covenant were intended for
(Gen. 12:2), and for all nations,
kindreds, tongues, and people. "For
God has no favourites" (Rom. 2:11,
NEB).
He
is a universal God and does
npt
ant that an of his treat
e os
ee
V
eer . ,
:4,6.)
Only in
this framework can the story of
God's chosen people be understood.
DAILY HIGHLIGHTS
1 :6)
2.
Grace and Obedience (Ex.
20:2, 3)
3.
A Renewed Fellowship
(Joshua 24:24-26)
4.
TiraelradtreitrnallVdr'''"""
(Ps. 67:1, 2, 7)
S. Apostasy (Hosea
8:14; 9:1)
6. The Hope of Israel (Jer.
lost. Daily we experience in our lives
the misery resulting from that first sin.
And daily we repeat that sin in our lives
when we fail to honor God in all our
humans as ourselves, and when we
pollute or destroy our natural
environment. But, though sin
separated human beings from God
and from one another, God in His
them with His promise of a Redeemer,
and He gave them certain rules to live
by so that the effects of sin in their lives
would be minimized, until the day of
A Covenant People
LESSON 1
❑
Sunday
June 26
Part 1
"He [Abram] believed in the Lord; and he counted it to him
BY FAITH for righteousness" (Gen. 15:6).
ALONE
The history of God's chosen people begins with Abraham.
God called him away from his surroundings, blessed him, and
made a covenant with him. (See Genesis 12 through 17.)
What promises did God make in His covenant with Abra-
ham? Gen. 12:2, 3; 15:18.
At least four characteristics of the covenant relationship be-
tween God and Abraham stand out clearly: (1) It was God who
chose Abraham; it was not Abraham who first chose God. (2)
The covenant is a promise of God's blessing and eternal protec-
tion. (3) The covenant relates not only to the present, but to the
future as well. (4) The covenant includes not only Abraham and
his immediate family; it includes also his descendants after him,
generation after generation.
What was Abraham's role in the covenant relationship? Gen.
15:6; 17:9, 10.
Though the covenant has its origin with God, it is clearly a
two-way relationship. In return for His grace, God invites us to
put our trust in Him and to obey His word.
What are some ways in which Abraham is an example to
every believer today? Heb. 11:8-10; James 2:21-24.
The starting point of man's salvation is God's call to come
away from his surroundings. By accepting that call—that is, by
putting our faith in God and obeying His word—we become
participants in God's covenant promises.
THINK IT THROUGH
How can all nations on earth share in the blessings of the
covenant that God made with Abraham?
It was by way of Abraham that God entered into the world of all
nations. His election, and that of all who put thei r trust in God, is
not primarily a privilege, but a responsibility. Election as one of
the chosen people of God is an election for service. When the
service is withheld, the election loses its meaning.
"The people of God are His representatives upon the earth,
and He intends that they shall be lights in the moral darkness of
this world. Scattered all over the country, in the towns, cities,
and villages, they are God's witnesses, the channels through
which He will communicate to an unbelieving world the knowl-
edge of His will and the wonders of His grace."
—Patriarchs and
Prophets,
p. 134.
FURTHER STUDY
Patriarchs and Prophets,
pp. 125-127, 137, 138.
10
A Covenant People
LESSON 1
❑
Monday
June 27
Part 2
"I am the Lord thy God which have brought thee out of the
GRACE AND land Of Egypt, out of the house of bondage. Thou shalt have no
OBEDIENCE other gods before me" (Ex. 20:2, 3).
During the 400 years from Abraham to Moses God kept His
covenant relationship with His people. It was because of the
covenant relationship that God delivered His people from op-
pression and made them an independent nation under Himself.
What Is the relationship between the Decalogue and God's
covenant with Israel at Sinai? Ex. 19:4, 5; 20:1, 2.
Obedience is a response to the God who redeemed us. The
commandments were given by the Deliverer of Israel to allow
His people to participate in the covenant He had made with
them. The law is an
instrument
of God's covenant with His
people, a covenant of grace. The commandments remind the
people constantly of their God who redeemed them. They chal-
lenge God's chosen people to put their whole trust only in Him
and to remain within the covenant relationship with their Re-
deemer.
What particular function has the Sabbath In God's covenant
with His people? Ex. 31:13, 16, 17.
Among the visible signs of the special relationship between
God and His chosen people, the Sabbath is truly unique. Unlike
such signs as land or circumcision, the Sabbath has no parallel
outside of Israel. Its rhythm of six plus one is not rooted in a
natural cycle, such as the day, the month, or the year. The
Sabbath is the perpetual seal of the special relationship be-
tween God and His people. When we break that seal, we break
the covenant.
THINK IT THROUGH
How does God's election of Israel reflect God's love for all
humanity?
"The opinion is held by many that God placed a separating
wall between the Hebrews and the outside world; that His care
and love, withdrawn to a great extent from the rest of mankind,
were centered upon Israel. But God did not design that His
people should build up a wall of partition between themselves
and their fellow men. The heart of Infinite Love was reaching out
toward all the inhabitants of the earth. Though they had rejected
Him, He was constantly seeking to reveal Himself to them and
make them partakers of His love and grace. His blessing was
granted to the chosen people, that they might bless others."—
Patriarchs and Prophets,
p. 368.
FURTHER STUDY
Patriarchs and Prophets,
pp. 363-373.
11
2-ASS L 3-77
A Covenant People
LESSON 1
❑
Tuesday
June 28
Part 3
"The Lord our God will we serve, and his voice will we obey.
A RENEWED So Joshua made a covenant with the people that day, and set
FELLOWSHIP them a statute and an ordinance in Shechem. And Joshua
wrote these words in the book of the law of God" (Joshua 24:
24-26).
Joshua called the twelve tribes of Israel to assemble in
Shechem. Upon their solemn declaration to serve the Lord and
to obey His will, the people were brought into a covenant fellow-
ship with one another. It was on this day that God's people
formally entered a renewed fellowship. The wandering tribes
were now settled in the Promised Land. Their covenantal rela-
tionship with God became the basis of a new covenantal fellow-
ship with each other. Israel was established in its homeland.
God's presence was manifested in a central place of worship
where all the people regularly assembled. The ark of the coven-
ant was the sign of the presence of God among His people, and
the tabernacle, later the temple, served as the central sanctuary.
The unity and fellowship among the tribes was thus manifested
in regular assemblies at a central place of worship.
For what purpose did God's chosen people assemble? Ex.
23:14-17.
The men from the twelve tribes of Israel met three times a year
for the great festivals in the central sanctuary. In the Passover,
the mighty acts of God in the past became an immediate, pres-
ent reality. At the Feasts of Weeks and of Tabernacles the
assembled people of God were assured of the God-given foun-
dations of their present life. The laws of these feasts ceased at
the cross.
THINK IT THROUGH
How could this fellowship of the believers and the presence
of the Lord become more manifest in our assemblies?
"At these yearly assemblies the hearts of old and young would
be encouraged in the service of God, while the association of
the people from the different quarters of the land would
strengthen the ties that bound them to God and to one another.
Well would it be for the people of God at the present time to have
a Feast of Tabernacles—a joyous commemoration of the bless-
ings of God to them. As the children of Israel celebrated the
deliverance that God had wrought for their fathers, and His
miraculous preservation of them during their journeyings from
Egypt, so should we gratefully call to mind the various ways He
has devised for bringing us out from the world, and from the
darkness of error, into the precious light of His grace and
truth."—Patriarchs and Prophets,
pp. 540, 541.
FURTHER STUDY
Patriarchs and Prophets,
pp. 537-542.
12
A Covenant People
LESSON 1
❑
Wednesday
June 29
Part 4
"God be merciful unto us, and bless us; and cause his face
ISRAEL AND to shine upon us; Selah. That thy
,
way may be known upon
THE NATIONS earth, and thy saving health among all nations."
"God shall bless us; and all the ends of the earth shall fear
him" (Ps. 67:1, 2, 7).
THINK IT THROUGH
What was David's prayer request for the nations (the hea-
then)? Ps. 86:9.
The writers of Genesis, Psalms, and the prophetical books
testify that God is the author of all that lives. He created all the
nations. He set their boundaries, and He is deeply concerned for
the salvation of all people.
How were the chosen people to relate to the heathen? Isa.
43:10; Zech. 8:23.
The covenant God made with Abraham embraced
all nations
(Gen. 12:2,3), in the same way as
all creatures
were included in
God's covenant with Noah (Gen. 9:8-15). God sent Joseph into
Egypt to preserve life in all the countries of the famine (Gen.
45:5-8). God sent Moses as a light into the world, as an instru-
ment of God to teach all nations. God's act of electing Israel and
endowing them with special favors and privileges did not imply
a rejection of the heathen. Rather, God called a special people
into existence to serve as His priests to the whole world, as
channels of His grace to all people. The nation of Israel was
elected to be a light unto the nations, calling all to repentance
and to worship the Creator as the only true God.
How did Israel acquit itself of Its priestly role among the
nations? Isa. 5:3-7; Hosea 10:1.
"Israel did not fulfill God's purpose. . . .
.. The blessings they had received brought no blessing to
the world. All their advantages were appropriated for their own
glorification. They robbed God of the service He required of
them, and they robbed their fellow men of religious guidance
and a holy example."—Christ's
Object Lessons,
pp. 290-292.
"The Jewish people cherished the idea that they were the
favorites of heaven, and that they were always to be exalted as
the church of
God."—Christ's Object Lessons,
p. 294.
Does the church of God today perhaps stand in the same
danger of losing sight of their true calling? How could it be
avoided? (See Rom. 15:4; 1 Cor. 10:11.)
FURTHER STUDY
Prophets and Kings,
pp. 367-371.
13
A Covenant People
LESSON 1
❑
Thursday
June 30
Part 5
"Israel hath forgotten his Maker, and buildeth temples; and
APOSTASY Judah hath multiplied fenced cities." "Thou hest gone a whor-
ing from thy God, thou hast loved a reward" (Hosea 8:14; 9:1).
Through a series of mighty acts the Lord chose and called
Israel to be His people. But His chosen people, called and
elected and brought into a covenant relationship with Him, was
from the beginning, and then throughout its history, inclined to
be unfaithful to its calling and to break the covenant.
What was the general nature of the apostasy of Israel and
Judah? 2 Kings 18:11, 12; 2 Chron. 36:14-16.
God had done everything possible for His people. Yet there
was never a time of perfect obedience to the Lord. Israel first
apostatized at the conclusion of the covenant, when they wor-
shiped the golden calf. Aaron called a feast to the Lord at the
worship of this image. Their great sin was that they mixed the
religion of man with the revelation from God. And that is the
tragic story of God's people throughout the Old Testament.
They wanted to be God's chosen people
and
to be "like the
other nations." They wished to enjoy the special blessings as
God's church and enjoy at the same time the pleasures and
advantages the world had to offer. The real apostasy was not
that the chosen people no longer professed belief in the Lord,
but that they did not put their trust in Him alone.
How did God react to His people's apostasy? Jer. 3: 12-15;
Hosea 3:1.
Instead of leaving Israel to its own whims and wishes, and
punishing His people for having rejected Him, God shows Him-
self a forgiving father, a loving husband, compassionate,
longsuffering, and merciful. He left nothing undone to call His
people back. (See Isa. 5:4.) He sent them His prophets, even
summoning other nations to bring Israel to its senses, through
oppression, and exile. But neither compassion nor constraint,
neither forgiveness nor force, had any lasting influence. The
people passed the word around, "Neither shall evil come upon
us; neither shall we see sword nor famine" (Jer. 5:12). It was
only when God's judgment came that the people recognized:
"The Lord is righteous; for I have rebelled against his com-
mandment" (Lam. 1:18).
THINK IT THROUGH
What parallels exist between Israel's apostasy and that of
God's church in these last days?
FURTHER STUDY
Prophets and Kings,
pp. 296-300.
14
A Covenant People
LESSON 1
❑
Friday
July 1
Part 6
THE HOPE
OF ISRAEL
"Not according to the covenant that I made with their fa-
thers in the day that I took them by the hand to bring them out
of the land of Egypt; which my covenant they brake, although I
was an husband unto them, saith the Lord: but this shall be the
covenant that I will make with the house of Israel; After those
days, saith the Lord, I will put my law in their inward parts"
(Jer. 31:32, 33).
Judah's predicament, called for deliverance. Without the
promise of renewal, restoration, and redemption, life would
have been unbearable. Without hope, life is misery.
According to Ezekiel, in what way could Judah expect de-
liverance to come? Eze. 36:22-31.
The prophets promised three forms of deliverance. (1) A
rem-
nant
shall remain. Through them the purposes of God will be
carried out. (2) A
new covenant
will be made, marking the
beginning of a new era. (3) A
Messiah
will come. Through His
death expiation will be made for people's sins. He will establish
an eternal kingdom of peace and righteousness.
What is the difference between the old covenant and the
new? Jer. 31:31-34; Eze. 36:26, 27; Ex. 19:7, 8; 32:15, 16.
In essence, the principles and objectives of the two covenants
are the same. For the new people of God, as for the old, the basis
of the covenant is the unchanging will of God to be the Lord of
His people. He' calls and elects and blesses and makes us His
own. The only thing that is changed is the way in which the
people choose to make the laws of God their own. Although the
will of God was written on tables of stone, God has designed
that His law shall also be written upon the hearts of men. The
new covenant will penetrate to the very center of man's exist-
ence.
THINK IT THROUGH
What is the relationship between God's promise of the new
covenant and the coming of the Messiah?
"Through the grace of Christ we shall live in obedience to the
law of God written upon our hearts. Having the Spirit of Christ,
we shall walk even as He walked. . . .
" ' ... God sending His own Son in the likeness of sinful flesh,
and for sin, condemned sin in the flesh: that
the righteousness
of the
law might be fulfilled in us, who walk not after the flesh,
but after the Spirit.' Romans 8:3,
4."—Patriarchs and Prophets,
pp. 372, 373.
FURTHER STUDY
Prophets and Kings,
pp. 681-702.
15
LESSON 2 July 3-9
The Messiah
Has Come
"He [Andrew] first findeth his own
brother Simon, and saith unto him,
We have
foun
d
Messias, which is,
because the Lord bath anointed me to
preach good tidings unto the meek;
he hath sent me to bind up the
"PTiilip findeth Nathanael, and saith
unto him, We have found him, of
whom Moses in the law, and the
prophets, did write, Jesus of Nazareth,
.a,....lbstosaR
of Joseph" (John 1:41, 45).
The Deliverer has come! God's
promises have been fulfilled—
promises of the remnant, of the new
covenant, and of the Messiah (see
new kingdom. "When the fulness of
the time was come, God sent forth His
Son, made of a woman, made under
the law, to redeem them that were
nder the law that we mi ht receive
e
op ion o sons
• , •
That Person was Jesus, the son of Mary
of Nazareth. On several occasions
Jesus testified of Himself that He was
the Meisiah, the Son of God. At the
ha
B
innino „of
His
ministry testis went
to the synagogue in Nazareth, where
He had been brought up, and read
from Isaiah 61:1, 2 which reads: "The
Spirit of the Lord God is upon me;
the captives, and t e opening of the
prison to them that are bound; to
proclaim the acceptable year of the
Lord." After Jesus had given back the
scroll to the attendant, He sat down.
All eyes iv
—
irelbvied on Him. Then Jesus
said: "This day is this scripture fulfilled
in your ears" (Luke 4:21).
Jesus revealed Himself to both Jews
and Gentiles as the Messiah. The
to Jesus,
Jesus, "I know that Messias
cometh." Jesus replied, "1 that speak
unto thee am he" (John 4:25, 26). And
Jesus' whole life and ministry proved
it: He o ened the eyes of the blind and
ma
+e
m e wa1VITelb
-
rWeltiV1
—
their sins and lived a life of perfect
obedience to God. In Him, the
kingdom had come indeed. (See Matt.
3:2; 4:17; 10:7; etc) Jesus was the one
,fully Atiediernatiaaja.C4
1—
covenant with humanity.
The Jews had come to believe that
salvation could be achieved by
obedience to the law and that the true
Israel consisted of all those who keep
l
and neri
So
ocitlestls
re-introduced God's revelation to man
from the beginning:
Sinners are saved
by grace.
The true Israel consists of all
those who put their trust in Him, the
MerLiful• the__ orppassionAte. This
message liberated the poor, the
publican, and the prostitute. It
restored hope in the sinful and the
sick. Jesus took their burdens and
:
ave them peace. (See Matt. 11:28.)
separation between the have's and the
have-not's, between the high and the
low, between the Jew and the Gentile.
In Christ there is no East or West, no
save pr master, no male or female
(Gal. 3:28). Those who put their trust
in Him are one, as Christ and the
Father are one. Built on Jesus Christ
and His message of liberation, the
sinful people, ca led saints, whom
God has called in His Son to a new
communion with God and into a new
fellowship with one another. Whoever
claims to belon:to the people of God
freedom and equality, obedience and
love.
3.
Jesus, the Son of Man
(Luke 19:10; Mark 10:45)
4.
Jesus Is Lord
(1Cor. 8:6)
5.
Jesus, Our Mediator
6.
Jesus, Our Judge
(John 5:22)
DAILY HIGHLIGHTS
1.
Jesus, the Son of God
(Gal. 4:4, 5)
2.
Jesus, the Lamb of God
sick
(John.1 .74)
When God came to become one with His people in Christ, He
demonstrated a love that transcends all human expression.
The Messiah Has Come
LESSON 2
❑
Sunday
July 3
Part 1
JESUS, THE
SON OF GOD
"When the fulness of the time was come, God sent forth His
Son, made of a woman, made under the law, to redeem them
that were under the law, that we might receive the adoption of
sons" (Gal. 4:4, 5).
Jesus once raised the question: Who do the people say the
Son of man is? Throughout His earthly life the identification of
Jesus ranged from Peter's immediate response "you are the
Christ, the son of the Living God" to "He is possessed; he is
raving. Why listen to Him?" (See Matt. 16:13, 14; John 10:19-21,
NEB).
We moderns are still confronted by the same question,
and our answer determines the whole meaning—or lack of
meaning—of our life and existence. The only valid answer,
confirmed in Scripture, is: "Thou art the Christ, the Son of the
living God" (Matt. 16:16).
On what basis did Peter say, "Jesus is the Son of God"?
Matt. 16:17; 11:27.
Any individual who is confronted with Jesus recognizes in
Him a unique and very exceptional person. Even His enemies
had to admit that He was different—in authority, in power, in
character, in holiness. Jesus was God. He forgave men their
sins, which led critics to the reaction, "Who can forgive sins but
God only?" (Mark 2:7).
The belief that Jesus is the Messiah, the Son of the living God,
is the very foundation upon which the church is built. God
became a man and lived among the people of Palestine some
2,000 years ago. Whoever denies this in words, acts, or thought
shuts himself out of the community of the new Israel. The belief
that Jesus is the Son of God is not just a doctrine. It is a
confession of faith.
What were the consequences of the Jewish people's rejec-
tion of Jesus as the Son of God? Matt. 21:42-44.
"Little did the Jews realize the terrible responsibility involved
in rejecting Christ.. . . By their rejection of the Saviour, they
were making themselves responsible for the blood of all the
righteous men slain from Abel to Christ. They were about to fill
to overflowing their cup of iniquity. And soon it was to be
poured upon their heads in retributive justice. Of this, Jesus
warned them."—The
Desire of Ages,
pp. 618, 619.
FURTHER STUDY
The Desire of Ages,
pp. 410-414.
18
The Messiah Has Come
LESSON 2
❑
Monday
July 4
Part 2
"The next day John seeth Jesus coming unto him, and saith,
JESUS, THE Behold the Lamb of God, which taketh away the sin of the
LAMB OF GOD world" (John 1:29).
The title Lamb of God points back to the sacrifices in the Old
Testament. It was especially appropriate as a title for Jesus
because of His suffering and sacrifice for sin.
What was the purpose of the sacrificial slaying of animals in
the Old Testament? Lev. 1:4; 4:27-29.
After their first sin, Adam and Eve stitched fig leaves together
to cover themselves. Afraid to meet their Maker, they hid them-
selves when they heard His voice. God had to punish them. But
during probation punishment is never the last word. The Bible
says that God Himself made "coats of skins" for Adam and his
wife and clothed them (Gen. 3:21). In the death of the animals to
provide clothing is the foundation of all sacrifices.
What is the purpose of Christ's atoning sacrifice? Eph. 1:7;
2:11-18.
In meditating upon Christ's sacrifice, please think further of
the following message: "All things are of God, who hath recon-
ciled us to himself by Jesus Christ, and hath given to us the
ministry of reconciliation" (2 Cor. 5:18).
What is one result of the covenant [testament] Christ has
established through His blood? Matt. 26:27-29. To whom does
God offer this new covenant? John 1:29.
The covenant is offered to all people, in all times. All are
invited; "For the love of Christ leaves us no choice, when once
we have reached the conclusion that one man died for all and
therefore all mankind has died" (2 Cor. 5:14, NEB). "He has
enlisted us in this service of reconciliation" (verse 18, NEB).
THINK IT THROUGH
What has been my habitual response toward the sacrifice of
Christ for me? What could it be?
"The atoning sacrifice seen through faith brings peace and
comfort and hope to the trembling soul weighed down beneath
the sense of guilt. The law of God is the detector of sin, and as
the sinner is drawn to the dying Christ, he sees the grievous
character of sin, and repents and lays hold on the remedy, the
Lamb of
God, who taketh away the sin of the world."—Ellen G.
White,
Review and Herald,
Sept. 2, 1890.,(Quoted in
Questions
on Doctrine,
p. 670.)
FURTHER STUDY
The Desire of Ages,
pp. 752, 753.
19
The Messiah Has Come
LESSON 2
❑
Tuesday
July 5
Part 3
JESUS, THE
SON OF MAN
THINK IT THROUGH
"The Son of man is come to seek and to save that which is
lost" (Luke 19:10).
"The Son of man came not to be ministered unto, but to
minister, and to give his life a ransom for many" (Mark 10:45).
Jesus, though verily God, was at the same time truly man. The
Bible testifies that He "made himself of no reputation, and took
upon him the form of a servant, and was made in the likeness of
men: and being found in fashion as a man, he humbled himself,
and became obedient unto death" (Phil. 2:7, 8). This is a great
mystery, but it is the heart of the gospel, the basis of man's
salvation (1 John 4:2, 3).
In which way was the man Jesus different from us? 2 Cor.
5:21; 1 John
3:5.
Jesus was "made like unto his brethren, that he might be a
merciful and faithful high priest in things pertaining to God, to
make reconciliation for the sins of the people" (Heb. 2:17). But
though He subjected Himself to all the humbling conditions of
man's fallen nature after thousands of years of sin, Jesus was
without sin. It was not because of His divinity that Jesus lived a
sinless life. He used no powers that are not available to any
person who by faith is renewed after the image of God. He has
given us an example. "As Jesus was in human nature, so God
means His followers to
be."—Testimonies,
vol. 8, p. 289.
The incarnation is significant for God's election of the new
Israel. In a beautiful passage (Philippians 2:5-11) on the incarna-
tion of Christ Paul says: "Let your bearing towards one another
arise out of your life in Christ Jesus" (NEB). The KJV gives for
"bearing," "mind." The Scriptures urge us to become as Jesus
was in human flesh, always giving glory to God our Father, and
loving our neighbor as ourselves.
What will be the hallmark of the church whose members are
following the pattern of Christ? What is there in my life that
hinders me from becoming as He once was in human flesh?
(See Eph. 5:1, 2.)
"There is no surer way of weakening spirituality than by
cherishing envy, suspicion, faultfinding, and evil surmising. On
the other hand, the strongest witness that God has sent His Son
into the world is the existence of harmony and union among
men of varied dispositions who form His church. This witness it
is the privilege of the followers of Christ to bear."—The
Acts of
the Apostles,
p. 549.
FURTHER STUDY
• The Desire of Ages,
pp. 23, 24.
20
The Messiah Has Come
LESSON 2
❑
Wednesday
July 6
Part 4
"To us there is but one God, the Father, of whom are all
JESUS things, and we in him; and one Lord Jesus Christ, by whom are
IS LORD all things, and we by him" (1 Cor. 8:6).
The Bible testifies that after Jesus had died for us, and was
buried, God the Father called Him to life again. (See Acts 2:31,
32.) He appeared to His friends and His disciples, whom He
commissioned to continue His work on earth, and then as-
cended into heaven, where He "sat on the right hand of God"
(Mark 16:19). (See also Luke 22 :69.) Stephen, filled with the Holy
Spirit,
saw
Jesus there (Acts 7:55, 56).
What is the meaning of Christ's being at the right hand of
God? 1 Peter 3:22.
The saying, seated "on the right hand of God," refers to the
full power and glory of Jesus after His resurrection and ascen-
sion. Jesus is Lord. (See Acts 2:36.) His Lordship is first of all
recognized by the members of His church. All authority in
heaven and on earth is given to Him. Therefore-that is, on the
basis of that authority—Jesus bade His disciples to go into all
the world and make disciples out of all nations (Matt. 28:18-20).
All gifts, powers, and the protection of the church are based on
the lordship of Christ. Because Jesus is Lord, life on earth has
meaning. We need not be tossed about by winds of evil and
waves of temptation. Jesus is Lord. Through His power we are
more than conquerors (Rom. 8:31-39). Our times are in His
hands. So is the life of the whole church, of which He is the Head
(Col. 1:18).
All history also is in His hand; all powers and dominions are
under His control. Eph. 1:18-23. He is the King of kings. His
kingship is different from that of the rulers of the earth. Christ
rules through love and persuasion, through grace and giving,
rather than through force. But His lordship is real. It is the
ground of our hope. One day all people, righteous and wicked,
will confess: "Jesus Christ is Lord" (Phil. 2:11).
What is the basis of the lordship of Christ? Phil. 2:5-11.
The word "wherefore" in Philippians 2:9 clearly indicates that
it is because of Christ's incarnation, humiliation, and sacrifice
at the cross that God has exalted Him as Lord of all and has
given Him all power in heaven and on earth. In Acts 2:34-36 we
read that the crucified One was exalted as Lord.
THINK IT THROUGH
How can the followers of Christ participate in His lordship?
(See John 13:13-17.)
FURTHER STUDY
The Great Controversy,
pp. 666-671.
21
The Messiah Has Come
LESSON 2
❑
Thursday
July 7
Part 5
There is one God, and one mediator between God and men,
JESUS, OUR the man Christ Jesus; who gave himself a ransom for all, to be
MEDIATOR testified in due time" (1 Tim. 2:5, 6).
When Christ entered into heaven to be crowned Lord of lords,
He entered also into the heavenly sanctuary
to serve.
He is
described as the "great high priest" (Heb. 4:14), appearing
before God
for us.
(Heb. 9:24). Stephen saw his Lord standing
there as the Son of man (Acts 7:56). Christ is serving in the
presence of His Father as a man, our representative.
Of what is Christ a mediator and with what results? Heb. 8:6,
10-12. See also Gal. 3:19, 20.
A "mediator" is a person whose task it is to reconcile two
parties. He is a peacemaker. In His mediation, Christ is not
influencing the Father to change His mind. The Bible makes it
very clear that it was God Himself who gave this Mediator. The
Father and the Son are one. Christ did not wrest our salvation
and peace from an avenging God, but He fulfilled and realized
God's promise made to Abraham (Heb. 6:13-20). God was in
Christ reconciling the world unto Himself (2 Cor. 5:19). What
Jesus' work as Mediator implies, then, is: (1) He makes His work
of reconciliation, achieved at the cross,
become a reality
in
people (peace); (2) Christ is making an
application
of His sac-
rifice for the benefit of all who come to Him (forgiveness of sins);
(3) Christ
issanctifying
His people. He is working out His perfect
life in us. (See 1 Cor. 15:57; Gal. 2:20.)
What has made Jesus a mediator? Heb. 10:10-12.
By what means is Christ accomplishing His work of recon-
ciliation and peacemaking on earth? John 15:26, 27;17:18, 20.
The texts clearly indicate that Christ has chosen to ac-
complish His work on earth through and in His followers under
the guidance of the Holy Spirit. Christ has sent us out so that
through our words and actions people may be persuaded to
accept Him as their Saviour and Lord.
THINK IT THROUGH
In what ways can I become an ambassador of reconciliation?
"Since His ascension Christ has carried forward His work on
earth by chosen ambassadors, through whom He speaks to the
children of men and ministers to their needs. The great Head of
the church superintends His work through the instrumentality
of men ordained by God to act as His representatives."
—The
Acts of the Apostles,
p. 360..
FURTHER STUDY
The Acts of the Apostles,
pp. 38-40.
22
The Messiah Has Come
LESSON 2
❑
Friday
July 8
Part 6
"The Father judgeth no man, but hath committed all judg-
JESUS, ment unto the Son" (John 5:22).
OUR JUDGE
The judgment has a number of phases, butJesus is always the
Judge. There is the judgment that takes place when people
reject Jesus; then the investigative judgment; next the judg-
ment in the 1000 years; and last, the executive judgment when •
the wicked die for eternity.
What is one way Jesus brought judgment on the world?
John 5:22-24.
In the New Testament the word "judgment" is often a transla-
tion of
krisis,
which means a process of sifting, of separating the
righteous from the evildoers. The judgment by Christ is a pro-
cess which people bring about themselves. By rejecting the
light, they choose darkness; by not accepting the salvation
offered in Christ's blood, they opt for condemnation, together
with all evil and sin.
Because the rejecters of Jesus are already judged, their
names do not come up in the investigative judgment. It is the
wheat and tares within the church that are separated in the
investigative phase.
When will the final judgment of the world take place? Dan.
7:9, 10; 8:13, 14.
The final judgment began with Jesus' entrance into the Most
Holy Place of the heavenly sanctuary in 1844. The Bible also
speaks of a certain day in history when Christ's work of judging,
of separating the wheat from the tares, will become a visible
reality, and final. (See Matt. 13:40-43.) History will reach its final
climax when our Lord ceases His mediatorial work in heaven
and returns to this earth to pronounce the last judgment. Some
will enter into the kingdom of God, there to live forever. During
the 1,000 years a review will be made of all the cases of the lost.
At
the close of the 1,000 years all of the lost will stand in judg-
ment before Christ and when sentenced will admit to the justice
of their sentence. Then the name of God will be vindicated and
the wicked destroyed. The kingdom of God will be restored.
Death and devil will be no more.
THINK IT THROUGH
What is the role of the church in Christ's present work of
judgment? Could it, by its life and work, hasten the day of
restoration?
FURTHER STUDY
The Great Controversy,
pp. 479, 480, 490, 491.
23
A
•
LESSON 3 July 10-16
"Neither, because they are the seed
of Abraham, are they all children:.
but the children of ther
p
are
new era began. And yet the New
Testament church is a
continuation
of
God's Old Testament people. "That
world through Israel, the chosen
nation, He will finally accomplish
With the
coming of the Messiah a
God's true people care, and that caring manifests itself in loving
action through a worldwide ministry.
through His church on earth today."—
Prophets and Kings,
p.
713. The one
cannot be understood without the
other. In fact, the two need each
to Israel; and Israel, in turn, will find
salvation through the church (Rom.
11:11-26). The two are not identical,
even though they are based on the
same promises, the same covenant,
the same, but the two form one unit.
The name Israel is applied also to the
Christian church in the New
Testament. Israel is the name for
al
• 15
16).
There are some basic differences
between Israel of the Old Testament
and Israel of the New. Something new
has come, and the new replaces much
of a more superior ministry, of better
promises, a better covenant (Heb.
8:6). In light of the new ministry and
the new covenant, the old ones do not
continue• the disa. s
ear
Heb. 8:13).
n e
estamen perm
redemption is foretold; the
re-creation of
man in
the image of God
is promised. The restoration of the
kingdom of God was an event of the
Jesus Christ, t ese prophecies have
been fulfilled; the promises have been
realized. "The kingdom has come," is
the message of the New Testament. In
the Old Testament "salvation was the
theintrViltintrerimpitetgroittftiretf
and explored. . . They tried to find out
what was the time, and what the
circumstances, to which the Spirit of
Christ in them pointed, foretelling the
ctiffprirv
i
% in,onre. fru- Chrtit,190
-
tbe
for the nature of the church and its
mission in the New Testament. Israel
expected thatthe nations would come
to them for a knowledge of salvation.
into the whole world and proclaim this
good
news.
This is the very reason for
the existence of the church.
DAILY HIGHLIGHTS
(John 1:11)
2.
The Church and Israel
(Gal. 3:29)
3.
Jesus and the Gentiles
(John 3:16)
e urc an
(Matt. 28:19)
5.
Jesus and His Apostles
(Mark 3:14)
6.
The Church Apostolic
splendours to follow; and it was
disclosed to them that the matter they
treated of was not for their time but for
yours" (1 Peter 1:10-12, NEB). In Christ
we can sa "Now is come salvation,
God" (Rev. 12:10). Our sins have been
forgiven; the atonement was
completed at the cross. God's
kingdom has begun.
This h4si4r
-
feaciliDg
The True Israel
LESSON 3
❑
Sunday
July 10
Part 1
JESUS AND
THE JEWS
"He came to his own home, and his own people received
him not" (John 1:11, RSV).
Jesus stated that He had come only for the lost sheep of the
house of Israel (Matt. 15:24). When Jesus commissioned His
disciples, He instructed them: "Go not into the way of the
Gentiles, and into any city of the Samaritans enter ye not: but go
rather to the lost sheep of the house of Israel" (Matt. 10:5, 6).
Jesus came to His own people, the ones who had received the
promise of His coming. It was in fulfillment of God's promise
made to Abraham that Christ came to bring salvation and the
restoration of Israel. They were the people with whom God had
made His covenant. Other persons were not excluded from the
benefits of Christ's work, but their needs could be met only
when His mission to Israel had been completed.
What was the nature of the Messiah's mission to Israel?
Dan. 9:24. (See also Matt. 1:21; John 17:4, 5.)
In a word: to reveal the Father, to offer salvation to Israel, and
to establish the kingdom of God.
How did the Jews react to God's compassionate love in the
person of Jesus Christ? Acts 3:13-15.
The Jews' rejection of Christ is in line with Israel's attitude
toward the covenant of God throughout Old Testament times.
(See 2 Chron. 36:15,16; Hosea 6:4-7.) The cross, the demonstra-
tion of God's love, is at the same time a demonstration of man's
hostile reaction toward God's love and grace. The cross that
could have brought Israel peace, restoration and happiness
forever now became their downfall and their ruin.
THINK IT THROUGH
What does the cross of Jesus Christ mean to me?
"To Paul the cross was the one object of supreme interest.
Ever since he had been arrested in his career of persecution
against the followers of the crucified Nazarene he had never
ceased to glory in the cross. At that time there had been given
him a revelation of the infinite love of God, as revealed in the
death of Christ; and a marvelous transformation had been
wrought in his life, bringing all his plans and purposes into
harmony with heaven. From that hour he had been a new man in
Christ. He knew by personal experience that when a sinner once
beholds the love of the Father, as seen in the sacrifice of His
Son, and yields to the divine influence, a change of heart takes
place, and henceforth Christ is all and in all."—The
Acts of the
Apostles,
p. 245.
FURTHER STUDY
The Desire of Ages,
pp. 745-749.
26
The True Israel
LESSON 3
❑
Monday
July 11
Part 2
THE CHURCH
AND ISRAEL
"If ye be Christ's, then are ye Abraham's seed, and heirs
according to the promise" (Gal. 3:29).
What is the meaning of the expression "Abraham's seed" in
this text and in others such as Isaiah 41:8 and John 8:33?
The expression "seed of Abraham" has clearly three distinct
meanings.
First,
is used for the natural descendants of Abraham
through the line of Isaac and Jacob (Rom. 9:7-9). ltssecond use
is for Jesus Christ Himself (Gal. 3:16). The true posterity of
Abraham is ultimately embodied in Jesus Christ. He is its sum-
mation and Head, for the promise was received through Him.
The
third
meaning is all who are in Christ, who keep the faith
and obey His commandments. This includes Jew and Gentile,
Greek and barbarian, African and American, Asian and Euro-
pean. All who are united to Christ, baptized in union with Him,
are Abraham's seed and so heirs by promise.
To belong to Abraham's seed, then, really means to be united
with Jesus Christ. Whoever believes in Him is thereby heir to the
promises given to Abraham. The church, whose head is Jesus
Christ, is thus the true Israel.
What is the relationship between the church and Israel?
Rom. 11:14-18.
In Christ the Gentiles have been made partakers of God's
promises to Israel (Eph. 3:6). We have become "fellow-heirs."
The church is not the only heir. God is still longing for the
esteem of Israel. It is through the church that God is fulfilling His
promise of salvation to all nations, kindreds, tongues, and
people. It is through the church, also, that God purposes to call
Israel to repentance and salvation (Rom. 11:11, 12, 25-31).
Though the church has indeed gone out to the Gentiles and won
many of them to Christ, it has, through the ages, neglected the
Jews. The purpose of God was that the church, through humility
and obedience, should make Israel envious of its salvation. The
church should never forget that it is but a wild branch "grafted
in among them." We share the same root, but we should not
make ourselves "superior to the branches. If you do so, re-
member that it is not you who sustain the root: the root sustains
you" (Rom. 11:17, 18, NEB).
THINK IT THROUGH
What is the church's message to Israel? How could
Seventh-day Adventist mission to the Jews best be ac-
complished?
FURTHER STUDY
Prophets and Kings,
pp. 709-715.
27
3-ASSL 3-77
The True Israel
LESSON 3
❑
Tuesday
July 12
Part 3
"God so loved the world, that he gave his only begotten Son,
JESUS AND that whosoever believeth in him should not perish, but have
THE GENTILES everlasting life" (John 3:16).
In accordance with the Old Testament, Jesus clearly asserted
the fundamental distinction between Israel and the nations of
the world in regard to God's redemptive purpose. It was Israel's
privilege as the vessel of the promises to receive the first offer of
salvation (Matt. 22:3). Yet, from the very beginning of His minis-
try, Jesus purposed to bring salvation to all nations.
What biblical evidence is there that Jesus ministered not
only to the lost sheep of the house of Israel, but to the Gentiles
as well? Matt. 8:5-13; Mark 7:24-30; John 4:5-7.
Matthew described the beginning of Jesus' ministry to the
Gentiles, which he saw as a fulfillment of prophecy (Matt. 4:12-
17). He mentions "the land of Zebulun and the land of Naphtali,
toward the sea, across the Jordan, Galilee of the Gentiles—the
people who sat in darkness have seen a great light, and for
those who sat in the region and shadow of death light has
dawned" (RSV). (See also Isa. 9:1, 2.) And the report says, "His
fame went throughout all Syria: and they brought unto him all
sick people . . . ; and he healed them. And there followed him
great multitudes of people from Galilee, and from Decapolis,
and from Jerusalem, and from Judaea, and from beyond Jor-
dan" (Matt. 4:24, 25). Christ ministered to both Jew and Gentile.
In what way did Jesus confirm that His ministry was for the
Gentiles as well as for the Jews even before the Jews rejected
Him? Mark 11:15-19.
The court which Jesus cleansed was "the court of the Gen-
tiles." It was the only part of the sanctuary to which non-Jews
had access. It was separated from the inner courts by the "mid-
dle wall of partition" (Eph. 2:14). The only part of the house of
God which Gentiles were legally permitted to use to worship
God was closed to them by the trade and commerce of the Jews.
Quoting Isaiah 56:7, Jesus asserted: "Mine house shall be
called an house of prayer for all people." Though Jesus rebuked
the materialism and secularism of God's people when He
cleansed the outer court, He also made room in God's house for
the Gentiles to come and worship Him in peace and quietness.
THINK IT THROUGH
In which ways is the spirit which built up the partition wall
between Jew and Gentile still active?
FURTHER STUDY
The Desire of Ages,
pp. 402, 403.
28
The True Israel
LESSON 3
❑
Wednesday
July 13
Part 4
"Go ye therefore and teach all nations, baptizing them in the
THE CHURCH name of the Father, and of the Son, and of the Holy Ghost:
AND THE teaching them to observe all things whatsoever I have com-
WORLD manded you: and,10,1 am with you alway, even unto the end of
the world" (Matt. 28:19, 20).
The church exists by mission as fire exists by burning. Mis-
sion is the life of the church, the very reason for its existence.
When did Jesus send His disciples into all the world? Mark
16:9, 14-20.
The story of Jesus' ministry does not end with His resurrec-
tion, but with His commission to go to all the world. These two
events are intimately related. By Christ's resurrection the name
of God was vindicated, and the "accuser of the brethren"
forever cast out of heaven. The time of salvation had come. This
had to be proclaimed. It could not have been told in the same
way before Christ's death and resurrection.
What is the content of the great commission Christ gave to
His church? Matt. 28:18-20.
1 .All power,
all authority (RSV), has been given to Christ. He is
Lord of lords and King of kings. The whole world has therefore
been wrested from the grip of other powers, whatever their
nature, form or strength. (See Eph. 1:20-23.)
2.
All nations
are to be the recipients of the good news that
Christ is Lord. This can be achieved only when the followers of
Christ do not isolate themselves from the world or cluster to-
gether in colonies, but when they go, spread, travel, visit. The
making of disciples of all nations can happen only when the
church remains a movement.
3.1
am with you always.
After the proclamation of the author-
ity of Christ and the commandment, the
promise
follows of
Christ's eternal presence everywhere, in all things and all ways,
until the end of time.
THINK IT THROUGH
Given the power of Christ and the promise of His presence,
why has His commission not yet been fulfilled?
"The church is God's appointed agency for the salvation of
men. It was organized for service, and its mission is to carry the
gospel to the world. From the beginning it has been God's plan
that through His church shall be reflected to the world His
fullness and His sufficiency."—The
Acts of the Apostles,
p. 9.
FURTHER STUDY
The Desire of Ages,
pp. 822-828.
29
The True Israel
LESSON 3
❑
Thursday
July 14
Part 5
JESUS AND
HIS APOSTLES
"He ordained twelve, that they should be with him, and that
he might send them forth to preach" (Mark 3:14).
The origin of the people of God in the New Testament, as in
Israel, lies with God's calling. He took the initiative. The forma-
tion of the church was not an idea that occurred to the disciples
only after the resurrection. It was Jesus' intention from the very
first days of His ministry.
What was the nature of the call the disciples received? Matt.
9:9; Luke 5:11; 9:23; John 1:43.
The group that Jesus gathered round Himself was meant to
have a decisive influence on the life of the society around it. The
Twelve were called to follow Jesus. That has remained the
hallmark of all the members of His church: They are called to be
Christians, followers of Jesus Christ. There is no greater call, no
higher status.
What was the basis of the twelve men's apostleship? Matt.
10:1, 2.
At least two basic requirements for apostleship can be distin-
guished. The first is
discipleship.
The text says that Jesus called
His
disciples
and then refers to them as
apostles.
Apostleship
must always be preceded by discipleship. The second is
au-
thorization
by Christ. "And he . . . gave them authority (RSV).
Jesus would say of them later, "They have kept thy word. . . . I
have given unto them the words which thou gayest me; ... they
have believed that thou didst send me" (John 17:6-8).
For what purpose did Jesus appoint His twelve apostles?
Mark 3:14.
"These men He purposed to train and educate as the leaders
of His church. They in turn were to educate others and send
them out with the gospel message. . . .
"It was at the ordination of the Twelve that the first step was
taken in the organization of the church that after Christ's depar-
ture was to carry on His work on the earth. . . .
.. By these feeble agencies, through His word and Spirit, He
designs to place salvation within the reach of all."—The
Acts of
the Apostles,
pp. 17, 18.
THINK IT THROUGH
Am I ready to become an apostle of Jesus Christ? If not,
what qualification is lacking?
FURTHER STUDY
The Acts of the Apostles,
pp. 17-20.
30
The True Israel
LESSON 3
❑
Friday
July 15
'
Part 6
"[Ye] are built upon the foundation of the apostles and
THE CHURCH prophets, Jesus Christ himself being the chief corner stone"
APOSTOLIC (Eph. 2:20).
After the death of the twelve apostles, the early church soon
became divided over the question of the "apostolic succes-
sion." The issue is still debated today.
In light of the apostles' ordination and commission, what
really makes the church apostolic?
There are at least five essential elements to consider: (1) Does
it have the faith of Jesus? (2) Does it obey all that Christ has
commanded? (3) Is it following Jesus Christ in discipleship? (4)
Is it authorized by Christ? (5) Is it carrying out the great apos-
tolic commission? The church that bears these distinctive
marks of the apostles can rightly claim to be apostolic. The most
decisive factor is not the external or direct historical line, but the
spiritual. The thought is clarified by a paraphrase of Jesus'
words in John 8:39 concerning Abraham's children: "If ye were
the successors of the apostles, ye would do the works of the
apostles."
What is, in this light, the meaning of Matthew 16:18?
Throughout the history of the church the "rock" has been
variously interpreted as Peter, the confession of Peter, Jesus
Christ Himself, or all of the twelve apostles together. Jesus
called His disciple Peter (Greek:
Petros),
which means "a
stone." He then added, "Upon this rock [Greek:
petra]
I will
build my church." Notice the change: from
Petros
to
petra,
a
play on words that can best be explained by noting their mean-
ing.
Petra
means a massive rock, suitable for the foundation of a
large building.
Petros,
however, generally means a small stone,
such as might be used in a rock wall. Peter himself speaks of
Christ as the Rock. (See Acts 4:11, 12; 1 Peter 2:4-8.) Paul
likewise tells us that the Rock is Christ (1 Cor. 10:4). Finally, the
Scriptures teach that Jesus Christ is the foundation of the
church. (See 1 Cor. 3:11.) The entire structure rests on Him.
THINK IT THROUGH
Why is each believer called a living stone of the church?
"The Christian who faithfully presents the word of life, lead-
ing men and women into the way of holiness and peace, is
bringing to the foundation material that will endure, and in the
kingdom of God he will be honored as a wise builder."—
The
Acts of the Apostles,
p. 599.
FURTHER STUDY
The Acts of the Apostles,
pp. 595-598.
31
but it may not be identified with Him.
Though divine in origin and
orientation, the church bears also the
marks of sin. It is a holy institution, yet
fallihfp anti wp?k,ttc rxwohPrc
,are,
called saints, but they are yet sinners.
This is a mystery which finds its
solution only in the grace of our Lord.
Only in God's grace will we be able to
understand how a body which, b sin,
accepted by God and used as a
channel of His grace.
19:13)_
DAILY HIGHLIGHTS
1.
The Head of the Body
(Eph. 1:22, 23)
2.
By His Spirit (1 Cor.
3.
United With Christ (Rom.
12:5)
4.
Members of One Another
(Rom. 12:4, 5)
5.
Unity in Diversity (1 Cor.
6.
Growing Together in Christ
(Eph. 4:10
God's children are a maturing fellowship, individuals whose
uniqueness brings a rich tapestry of shared experience.
The Body of Christ
LESSON 4
❑
Sunday
July 17
Part 1
THE HEAD
OF THE BODY
"[He] hath put all things under his feet, and gave him to be
the head over all things to the church, which Is his body" (Eph.
1:22, 23).
What does it mean to say that Christ is Head of the church?
Col. 1:16-18; 2:6-10.
To say "head," according to these texts, is to say: He is the
source of the church, its very origin. He is the One in whom and
through whom and for whom the church is created—God who
in Christ took the initiative. He has called us and redeemed us;
He has bought us and brought us together in Him and with one
another. He also cares for His body, and feeds it and makes it
grow. Christ is the source of its existence.
From comparisons with other scriptures, two more meanings
of the headship of Christ emerge. One is that Christ is the
supreme Leader of the church. To belong to the body of Jesus
Christ really means to follow Him, to obey His commandments,
and to keep His faith. All other powers in our lives have ceased
to exist. If the church is the body of Christ, then it cannot be
captive to any other force or seek support from any other power.
Another meaning is that the members of the body are
His
people.
(See 1 Peter 2:9; Titus 2:14.) Christ, the Head, means:
The church is His very own.
What are the consequences of recognizing Christ as the
Head of the church? Col. 1:18-22.
Do we dare to say: As the Head is, so is His body? The
consequence of having Christ as the Head means that the whole
life of the church must be consistent with, and a reflection of,
the life of Jesus Christ. By bearing the name of its Head and
Founder the church must, indeed, reflect the mind, love, and
will of Him who has chosen us.
THINK IT THROUGH
What does the name "Christian" mean to me?
"'To him that overcometh will I grant to sit with me in my
throne, even as I also overcame, and am set down with my
Father in his throne.'
"These are the words of our Substitute and Surety. He who is
the divine Head of the church, the mightiest of conquerors,
would point His followers to His life, His toils, His self-denials,
His struggles and sufferings ... that they might be encouraged
to press on toward the mark for the prize and reward of the
overcomer. Victory is assured through faith
and obedi-
ence."—Ellen G. White Comments,
SDA Bible Commentary,
vol. 7,
p. 966.
FURTHER STUDY
Gospel Workers,
pp. 13-17.
34
The Body of Christ
LESSON 4
❑
Monday
July 18
Parl 2
"By one Spirit are we all baptized into one body .
; and
BY HIS have been all made to drink into one Spirit" (1 Cor. 12:13).
SPIRIT
From the Gospels we know that Christ, the Head of the body,
came in the power of the Spirit, that He witnessed to the pres-
ence of the Spirit, and was sustained in temptation and agony
by the Spirit. His body, the church, likewise could not exist
without the Spirit. In fact, it was not until the Spirit was poured
out that the church could begin to function. (See Acts 2.) It is
through the Spirit that Christ reigns supreme in His church and
makes the church His instrument to finish the work that He
Himself began. Without the Spirit, the body is a corpse. "If any
man have not the Spirit of Christ, he is none of his" (Rom. 8:9).
Without the Spirit, there is no church!
What is the role of the Spirit in the church? John 16:7-15;
Acts 1:8; 1 Cor. 12:1-13.
The church exists by the Holy Spirit. He guides the church
into all truth and welds the individual believers into a genuine
fellowship. (See 2 Cor. 13:14; Eph. 4:3-6.) The Spirit energizes
and vitalizes the church (Rom. 8:9-11) and seals our salvation
(Eph. 1:13, 14). The ministry in the church is performed through
the gifts of the Spirit. (See 1 Corinthians 12.) All witnessing and
proclamation are done in the power of the Holy Spirit (Acts 1:8;
1 Cor. 2:4). He also sends out missionaries and directs them
(Acts 13:2, 4).
Are there ways in which the church may actually encourage
the infilling of the Spirit? Acts 5:32. (See also Acts 2:1.)
The Holy Spirit cannot be manipulated or in any way con-
trolled; but His people can certainly prepare the way for His
power to be manifest through them.
THINK IT THROUGH
Is my church ready for the outpouring of the Holy Spirit?
"The lapse of time has wrought no change in Christ's parting
promise to send the Holy Spirit as His representative. It is not
because of any restriction on the part of God that the riches of
His grace do not flow earthward to men.
If
the fulfillment of the
promise is not seen as it might be, it is because the promise is
not appreciated as it should be. If all were willing, all would be
filled with the Spirit"—
The Acts of the Apostles,
p. 50.
FURTHER STUDY
The Acts of the Apostles,
pp. 47-51.
35
The Body of Christ
LESSON 4
❑
Tuesday
July 19
Part 3
"So all of us, united with Christ, form one body, serving
UNITED individually as limbs and organs to one another" (Rom. 12:5,
WITH CHRIST NEB).
Most communities we know are based on ties of blood rela-
tionship, residence, common ideals, interests, or goals. The
body of Christ is a group of people that find their unity in the
members' communion with the living Person, Jesus Christ. The
church is the body of this Person, consisting of all those who
through the baptism of the Spirit are united with Christ.
How are believers united with Christ? 1 Cor. 12:12, 13.
What is the nature of the relationship between Christ and
each of His followers? John 15:4-7, 10, 16.
"A union with Christ by living faith is enduring; every other
union must perish. Christ first chose us, paying an infinite price
for our redemption; and the true believer chooses Christ as first
and last and best in everything. But this union costs us some-
thing. It is a union of utter dependence, to be entered into by a
proud being. All who form this union must feel their need of the
atoning blood of Christ. They must have a change of heart. They
must submit their own will to the will of God... .
"Believers become one in Christ, but one branch cannot be
sustained by another. The nourishment must be obtained
through the vital connection with the vine. We must feel our
utter dependence on Christ. We must live by faith on the Son of
God. That is the meaning of the injunction: 'Abide in Me.' The
life we live in the flesh is not to the will of men, not to please our
Lord's enemies, but to serve and honor Him who loved us and
gave Himself for us. A mere assent to this union, while the
affections are not detached from the world, its pleasures and its
dissipations, only emboldens the heart in disobedience."—
Testimonies,
vol. 5, pp. 231, 232.
THINK IT THROUGH
How does a union with Christ manifest itself?
"The life of the vine will be manifest in fragrant fruit on the
branches. 'He that abideth in Me,' said Jesus, 'and I in him, the
same bringeth forth much fruit: for without Me ye can do noth-
ing.' When we live by faith on the Son of God, the fruits of the
Spirit will be seen in our life; not one will be missing."—The
Desire of Ages,
p. 676.
FURTHER STUDY
The Desire of Ages,
pp. 674-678.
36
The Body of Christ
LESSON 4 .
❑
Wednesday
July 20
Part 4
"Just as in a single human body there are many limbs and
MEMBERS OF organs, all with different functions, so all of us, united with
ONE ANOTHER Christ, form one body, serving individually as limbs and or-
gans to one another" (Rom. 12:4, 5, NEB).
Called into a fellowship with Jesus Christ, we are at the same
time called to become members of one another.
What does the apostle Paul say about the relationship of the
members of the body of Christ to each other? 1 Cor. 12:24-27;
Eph. 4:25.
The church is the body of Christ. As the operation of the
human body demands the cooperation and interdependence of
all its limbs and organs, so the body of Christ demands mutual-
ity. The church is not just a number of individual believers, each
of whom in his own way is relafed to Christ. No! By using the
image of the body, the Scripture emphasizes that the church is a
corporate personality, one unit, one indivisible whole, in which
each member participates in the life of the other. If one member
suffers, all suffer. If one member has reasons for rejoicing, the
others share in his joy. There are no separated individuals in the
church which is the body of Christ. Individualism is the very
opposite of the biblical concept of the church as one body.
In what ways does the unity of the church become man-
ifest? 1 Cor. 10:16, 17; Heb. 10:24, 25; 1 John 4:10, 11; John
17:20-23.
In meeting together for worshiping the one Lord, the Head of
the body; in breaking bread together, thereby sharing in the one
body of Christ; in reciprocal love and respect for one another,
the unity of the one body becomes manifest, to the believers and
the unbelievers alike. There is no room for inequality in the
church, or discrimination of any kind. "Baptized into union with
him, you have all put on Christ as a garment. There is no such
thing as Jew and Greek, slave and freeman, male and female; for
you are all one person in Christ Jesus" (Gal. 3:27, 28, NEB).
THINK IT THROUGH
How can I contribute to the unity of my church?
"As a people, we lose much by lack of sympathy and sociabil-
ity with one another. He who talks of independence and shuts
himself up to himself is not filling the position that God de-
signed he should. We are children of God, mutually dependent
upon one another for
happiness."—Testimonies,
vol. 4, p. 71.
FURTHER STUDY
The Acts of the Apostles,
pp. 317-319.
37
The Body of Christ
LESSON 4
❑
Thursday
July 21
Pail 5
"The body is not one member, but many" (1 Cor. 12:14).
UNITY IN
DIVERSITY
Equally significant with the teaching that all members of the
body are a unity is the fact that the body is composed of diverse
members. As the physical body is not composed of one single
organ only, but of many, and all of these members are different,
in function, in strength, in honor (1 Cor. 12:17-24), so we should
accept and encourage a similar rich variation among the mem-
bers of the body of Christ, recognizing that all of these are
necessary to the one body.
At the present day the church is established in a large variety
of cultures and in many different economic, social, and political
conditions. Thus church uniformity is impossible. We must
promote unity, not uniformity. This unity manifests itself in the
internal unity of one faith and one.hope. It is not manifested in
the same ways of doing things, but in having the same goals for
which the'church has been called into existence. (See 1 Cor.
12:5, 6.)
At what point does diversity become disruptive to the unity
of the one body?
The body of Christ is one. (See 1 Cor. 12:12.) As soon as a
member or a group of members—from local church to groups
of local churches—makes claims over and against the whole
body, the diversity clearly disrupts the unity of the body. At that
point the diversity changes its quality: It becomes a sinful divi-
sion. In the same way as unity should not cancel out diversity, so
diversity should not overrule the unity of the church. The variety
of forms and thought, of service and work, does not exist for its
own good, but for the upbuilding of the one body. (See Eph.
4:12.) Through this one goal, individuals are related to the local
community, and local communities to the one church, the body
of Christ.
THINK IT THROUGH
How can the diversity in my church best relate to the unity of
the whole body of Christ?
FURTHER STUDY
"If God's professed people would receive the light as it shines
upon them from His word, they would reach that unity for which
Christ prayed, that which the apostle describes, 'the unity of the
Spirit in the bond of peace.'
"—The Great Controversy,
p. 379.
The Desire of Ages,
pp. 296, 297;
Patriarchs and Prophets,
pp.
518-520.
38
The Body of Christ
LESSON 4
❑
Friday
July 22
Part 6
"Bonded and knit together by every constituent joint, the
GROWING whole frame grows through the due activity of each part, and
TOGETHER builds itself up in love" (Eph. 4:16, NEB).
IN CHRIST
The illustration of the body suggests a living organism, puls-
ing with life, vitality, creativity, and warmth. It is always growing.
If it does not, it is dead.
What makes the body of Christ grow? Acts 2:47; Col. 2:19.
The church grows
in
two ways: The first is by increasing the
number of members in the church, an increased influence of the
church on its environment, and a building up of its structures,
departments, and organizations. The second is spiritual
growth: an increase in Christian stature and maturity, in holi-
ness and perfection, in knowledge and understanding of truth.
It means growing up in Christ, in the faith, and in missionary
spirit and involvement. This growth comes from Christ, the
Head of the church, who uses each member as a channel to
nourish and feed the whole body.
What responsibility rests on the church, the body of Christ?
2 Cor. 5:14 through 6:2.
Evangelism in the New Testament church was the natural
function of a living organism, the body as a whole. It was the
outcome of a new life. Evangelism was the purpose for which
the church existed. Mission is not a specialized or part-time
activity of a few. It includes all the members in the church and
everything the church does. Mission and evangelism, given by
the Head of the church, nourish the fellowship of the believers.
All too little attention has been given to this nourishing which
results in the spiritual growth of the whole fellowship.
THINK IT THROUGH
How can I contribute to the growth of the body as a whole?
"When Jesus ascended to heaven, He committed His work on
earth to those who had received the light of the gospel. They
were to carry the work forward to completion. He has provided
no other agency for the promulgation of His truth. 'Go ye into all
the world, and preach the gospel to every creature."And, lo, I
am with you alway, even unto the end of the world.' This solemn
commission reaches us in this age. God leaves with His church
the responsibility of receiving or rejecting
it."—Christian Ser-
vice,
p. 23.
FURTHER STUDY
Steps to Christ,
"The Work and the Life," pp. 79-81.
39
LESSON 5 July 24-30
"For by one Spirit are we all baptized
into one body" (1 Cor. 12:13).
member of the body of Christ? To
some this question sounds as if the
church were some kind of religious
club. Not so, even though at times it
may appear that way. Becoming a
4
1
1
-
bqr
iS
first bernming
united with
Jesus Christ. It is through Him that a
person then becomes
added
to the
Uniting with God's family through baptism begins a whole new life,
filled with opportunities, challenges, and responsibilities.
Becoming A Member
LESSON 5
❑
Sunday
July 24
Part 1
FAITH
"He that believeth and is baptized shall be saved; but he
that believeth not shall be damned" (Mark 16:16).
What is the relationship described in the book of Acts be-
tween baptism and believing (faith)? Acts 16:30-33.
Faith and baptism are inseparably joined in the New Testa-
ment. Faith is a prerequisite of baptism. All people have been
called into the covenant relationship with God. Only those who
acknowledge for themselves the work that Christ has done for
them, and in them, accept it and permit the Spirit to permeate
their whole life and thought, are to enter the church through
baptism. The effectiveness of baptism does not depend on the
ritual itself, but on the faith of the one who is baptized. Faith is
the means of receiving the salvation offered in the gospel. And
this not as a work of man, but is the free gift of God. Faith itself is
created in the heart by the Holy Spirit. It is this faith that also
creates in human beings the desire to be baptized.
What is the nature of faith that leads to salvation? Luke 8:47,
48; Matt. 8:5-10.
Saving faith means much more than the acceptance of be-
liefs, although it includes belief of biblical teachings. It is a
relationship of trust in which the person gives his whole self to
Jesus Christ. That relationship expresses itself in many ways. In
words and acts we acknowledge that Jesus Christ is the Son of
God and the Lord of our life. We praise Him and worship Him,
and we express our gratitude for His continuing ministry in
heaven in our behalf. It is the basis also of our joyful expectation
of His soon return. The closer that relationship, the greater also
our love and our obedience, our total surrender and our humil-
ity. It is that faith that leads a person to say, "I am dead, yet I live.
But it is not I; Christ lives in me." (See Gal. 2:20.)
Since faith is so important in God's salvation, how does a
person come to faith? Rom. 10:11-17.
God has called the church into existence as an instrument by
which people may come to faith, and increase and express it.
The church affects the faith of people in three main ways: (1) the
proclamation and the teaching of the word of God; (2) service
and charity; and (3) fellowship. None of these, however, can
work independently of the others.
How are the beliefs of the church related to faith in Jesus
Christ?
Steps to Christ,
"Faith and Acceptance," pp. 50-53.
THINK IT THROUGH
FURTHER STUDY
42
Becoming A Member
LESSON 5
❑
Monday
July 25
Part 2
"Then Peter said unto them, Repent, and be baptized every
REPENTANCE one of you in the name of Jesus Christ for the remission of
sins, and ye shall receive the gift of the Holy Ghost" (Acts
2:38).
The person who is confronted with Jesus Christ and enters
into a relationship with Him will see himself as he really is—a
sinner. By faith he sees the love of God and experiences His
goodness. He becomes aware of God's holiness and longsuffer-
ing. A genuine sorrow is aroused in him, and he longs for
forgiveness and a new beginning. This is what the Bible calls
repentance.
What is the relationship between repentance and baptism?
Mark 1:4, 5; Acts 2:38.
It is by faith and repentance that the washing away of our sins
is effected. This is symbolized by baptism.
What leads a person to repentance? Rom. 2:4.
It is the law of God that convinces us of sin. But it is the
goodness of the Lord, the experience of His rich mercy, that
leads the sinner to repentance.
"There are many who fail to understand the true nature of
repentance. Multitudes sorrow that they have sinned and even
make an outward reformation because they fear that their
wrongdoing will bring suffering upon themselves. But this is not
repentance in the Bible sense. They lament the suffering rather
than the
sin."—Steps to Christ,
p. 23.
Ho4
is repentance related to the forgiveness of sins? Acts
5:31.
"It is true that repentance does precede the forgiveness of
sins; for it is only the broken and contrite heart that will feel the
need of a Saviour. But must the sinner wait till he has repented
before he can come to Jesus? Is repentance to be made an
obstacle between the sinner and the Saviour?
"The Bible does not teach that the sinner must repent before
he can heed the invitation of Christ, 'Come unto Me, all ye that
labor and are heavy-laden, and I will give you rest.' Matthew
11:28. It is the virtue that goes forth from Christ, that leads to
genuine repentance."—Steps
to Christ,
p. 26.
THINK IT THROUGH
What is the meaning of repentance to a child born and
raised in a Christian home?
FURTHER STUDY
Steps to Christ,
"Repentance," pp. 23-29.
43
4-ASSL 3-77
Becoming A Member
LESSON 5
❑
Tuesday
July 26
Part 3
"If thou shalt confess with thy mouth the Lord Jesus, and
CONFESSION shalt believe in thine heart that God hath raised him from the
dead, thou shalt be saved. For with the heart man believeth
unto righteousness; and with the mouth confession is made
unto salvation" (Rom. 10:9, 10).
Faith and repentance result in confession of Jesus by words
and actions. Jesus said, "Whosoever therefore shall confess me
before men, him will I confess also before my Father which is in
heaven" (Matt. 10:32).
There is evidence that baptism in the New Testament church
was preceded by confession. This took two forms. People were
asked to tell what they believed. Such a profession of faith was
at the same time considered an evidence that the candidate for
baptism was indeed led by the Spirit of God. At the same time
candidates for baptism confessed their sins before God. If they
had wronged any person, they confessed to him also.
What is the source of a person's confession? 1 Cor. 12:3;
Matt. 16:17.
Nobody can truly say, "Jesus is Lord," except he is prompted
by the Holy Spirit. Similarly, nobody has the humility to say to his
neighbor, "I am sorry," unless the Spirit of Christ moves him.
How important is confession of sin in a Christian's life?
Prov. 28:13; 1 John 1:9.
"Those who have not humbled their souls before God in
acknowledging their guilt, have not yet fulfilled the first condi-
tion of acceptance. If we have not experienced that repentance
which is not to be repented of, and have not with true humilia-
tion of soul and brokenness of spirit confessed our sins, abhor-
ring our iniquity, we have never truly sought for the forgiveness
of
sin."—Steps to Christ,
pp. 37, 38.
In what way does the church today continue the New Tes-
tament practice of confession before baptism?
The
Seventh-day Adventist Church Manual
states: "The
church has a right to know concerning the faith and attitude of
every individual applying for church membership. It is proper
for a public examination of all candidates to be held prior to
their baptism, preferably in the presence of the church."—Pages
52 (1971 edition), 53, 54 (1976 edition).
THINK IT THROUGH
How important is the confession of faith and of repentance
in my life today?
FURTHER STUDY
Steps to Christ,
"Confession," pp. 37-41.
44
Becoming A Member
LESSON 5
❑
Wednesday
July 27
Part 4
"Why tarriest thou? arise and be baptized, and wash away
BAPTISM thy sins, calling on the name of the Lord" (Acts 22:16).
Faith in Jesus as Lord and Redeemer, repentance, and con-
fession find their visible expression in baptism. Through this
rite a person testifies to his union with Christ and is united with
His church.
What were the characteristics of the baptism administered
by John the Baptist? Mark 1:4-8.
Three aspects stand out clearly: It was a baptism in token of
repentance, the remission of sins, and in preparation for the
coming of the Lord. Since Christian baptism is rooted in the
baptism of John, these three aspects remain important also for
baptism today, although other significant characteristics have
been added.
Little is known with certainty about the origin of the baptism
of John. The Jews knew of ritual washings, but these were of a
different nature. The same is also true of the ritual washings of
the sect at Qumran. Baptism was practiced as a means of receiv-
ing proselytes to Judaism. But in that rite the proselytes washed
themselves, whereas in the baptism of the New Testament
people are being washed, a significant difference indeed!
Through baptism John was gathering a community that was
waiting for the coming of the Messiah. Baptism of water would
then be given an additional meaning through the baptism by fire
and the Spirit. (See Luke 3:16.)
Why did Jesus desire to be baptized? Matt. 3:13-17.
At first John refused to baptize Jesus. After all, Jesus was the
"mightier one" who would baptize with the Holy Spirit. John
saw in Him the coming Messiah, and he could not reconcile with
his own conception of the Messiah the idea that the Messiah
should be baptized with a "baptism of repentance for the remis-
sion of sins." Jesus knew no sin (2 Cor. 5:21). John must have
understood, however, when a voice from heaven said: "Thou art
my beloved Son, in thee I am well pleased" (Luke 3:22). These
words were in fulfillment of Psalm 18:20-24 and Isaiah 42 which
speak of the coming of the Messiah. At His baptism Jesus
accepted His role as the Messiah, indicating, however, that His
work would be accomplished through suffering and death. (See
Luke 12:50.) With this role God was well pleased, and God
confirmed it by sending on Jesus the fullness of His Spirit to
accomplish His difficult mission
i
(See Luke 4:1.)
THINK IT THROUGH
What is the meaning of Jesus' baptism for me?
FURTHER STUDY
The Desire of Ages,
pp. 109-113.
45
Becoming A Member
LESSON 5
❑
Thursday
July 28
Part 5
"As many of you as have been baptized into Christ have put
BURIAL AND on Christ" (Gal. 3:27).
RESURRECTION
Baptism means doing away with one way of life and putting
on another.
What meanings of baptism are stressed in Romans 6: 3-5?
It is significant that on the two occasions when Jesus spoke of
His death He referred to it as a baptism. "I have a baptism to be
baptized with; and how am I straitened until it be ac-
complished!" (Luke 12:50; see also Mark 10:38, 39.) The word
translated here as "accomplished" is from the same Greek root
as the word "finished" in John 19:30, where Jesus says: "It is
finished." Jesus, our Redeemer, has accomplished His work
through death. And all who are baptized in union with Him, need
not die anymore! Our baptism is our burial. This has a double
meaning: (1) The death of Jesus stands instead of our own
eternal death (Rom. 6:23); and (2) the death of the nature we had
before we knew Jesus Christ. But our baptism is at the same
time our resurrection, again in a double meaning: (1) In union
with Christ we have eternal life (John 11:21-27), and (2) we live
a, new life that shows the fruits of the Spirit of Christ.
What mode of baptism best symbolizes the meaning of
baptism given in Colossians 2:12? (See also Acts 8:38, 39.)
In the New Testament one of the meanings of the Greek word
baptismos
is "immersion." John the Baptist chose a place in the
Jordan where there was much water (John 3:23). The only form
of baptism requiring much water is immersion. This symbolized
man's totally lost condition before God, as well as his complete
cleansing. AfterJesus' death and resurrection, the idea of dying
and being resurrected to a new life was best symbolized by
immersion. The same applies to the meaning of washing. The
words "washing," or "washing away," are used parallel to
"baptize." (See Acts 22:16; Eph. 5:26.) When in later years the
practice of pouring and sprinkling became a rule, the idea of
washing was discarded. Though the effect of baptism does not
lie in the rite itself, but in the faith of the believer, the mode of
baptism by immersion remains very significant in light of Jesus'
own baptism, the New Testament practice, and the biblical
meaning of the rite.
THINK IT THROUGH
How effective has the baptism signifying death and resur-
rection been in my life?
FURTHER STUDY
Testimonies,
vol. 6, pp. 98, 99.
46
Becoming A Member
LESSON 5
❑
Friday
July 29
Part 6
"According to his mercy he saved us, by the washing of
REBIRTH regeneration, and renewing of the Holy Ghost" (Titus 3:5).
The resurrection to a new life with Christ (Romans 6; Col.
2:9-15) has also been described as a new birth. (See 1 Peter 1:3.)
It is not a result of water baptism, but of a conscious turning
away from the old life and a turning toward Christ, with whom
the believer becomes united. But the water is important, since it
indicates that the new birth is not a result of the will of man, but
of the grace of God.
By what means Is the new birth accomplished? John 3:6-8.
The new birth is new because it is generated by the Holy
Spirit. Through this new birth ordinary human beings become
children of God. A new family is created, with its own life-style,
characteristics, and name. This is the church. It is not merely a
gathering of born-again individuals; it is a family, in which we
are all brothers and sisters. We are not only united to the one
Head, Jesus Christ; we are also united with one another.
Who is associated with the rite of baptism? 1 Cor. 12:13.
In the New Testament the giving of the Holy Spirit is as-
sociated with baptism. It was at His baptism that Jesus received
the Holy Spirit, ordaining Him thereby to His mission as the
Messiah. Jesus' baptism was a model for all later baptisms. It is
at baptism that believers receive the gift of the Spirit. Through
this gift baptism becomes the believers' consecration to the
service of Jesus Christ.
The baptism in the name of the triune God is pointing not only
at the future when those who are baptized will share forever in
the glory of Christ. The believer has already been given his
inheritance of salvation in Christ, the bounty of God's grace. His
sins have been washed away indeed; his salvation is sure. The
Holy Spirit has been given as a down payment and as a seal.
Through baptism we are united in fellowship with Christ and
with His people whom He is preparing for His glorious arrival.
THINK IT THROUGH
In light of the biblical meaning of baptism, what can the
church do to make it more meaningful in the lives of the
believers, individually and corporately?
FURTHER STUDY
Evangelism,
pp. 306-311.
47
LESSON 6 July 31 to August 6
In the New Testament the church
has many aspects; it exists in many
forms_and structures a
nd
it has, large
variety of
,
meanings
. It impo
grasp these all at once, or to put them
all into one common denominator.
The New Testament uses nearly a
hundred different metaphors and
.0-illustpations .to-deseFibe-the-essenee
•
and meaning of the church. Some of
these are the body of Christ, the salt of
the earth, a holy nation, the flock, the
bride of Christ, the vineyard,
ambassadors for Christ, the temple of
his
pluralin
-
MIMAttations
reminds us constantly that the church
is and remains a mystery. Each
illustration reveals part of that
mystery, but it also leaves other parts
ToAnder.slaDdlh.Q5
must turn to other illustrations. Each
of these enriches the others,
completes and corrects them.
One great danger facing the church
ssible to
"They are not of the world, even as I
am not of the world.
"As thou hast sent me into the
-
,
-vvorldreven-so+
into the world" (John 17:16, 18).
at all times is that it stresses one
illustration to the neglect of the
others. The result is that a picture of
biblical, in the sense that it is rooted in
Scripture, but which is unbiblical at
the same time because it fails to take
into consideration the
whole
biblital
view
of the church. It is one-sided
quite of en` lopsided. Annince
church's self-understanding
determines also the form and
nature of mission and evangelism,
these too become distorted,
ev
be found in the New Testament.
To avoid such distortions, each
illustration needs to be understood
in its
own particular meaning
and
accepted as a truth that reveals
tip
ar 7 fly
cdfriVieraT
and meanings that the church
,
has in
Scripture. Each illustration also
helps to balance and correct the
meanings, and shades of meanin
lustrations.
This danger of accepting distorted
and partial truths is the more serious
since each age and each particular
situation in the world or in the church
s'=dIe
development of a special church
concept, It happened in the early
centuries of the church,. during the
Reformation, the Pietistic Revivals,
and mail], today. The favorite
011••••••••
illustrations thus emphasized and
developed by the church fathers,
church reformers, or church pioneers
become institutionalized and part of
the hol heritage and sacred tradition.
have this picture of the church
corrected by other biblical
illustrations and metaphors. This
means that the church forever stands
____,....jiLageslaf
a refprmatioA„
Called Out-To Go In
LESSON 6
❑
Sunday
July 31
Pad 1
A HOLY CITY
"Sinai is a mountain in Arabia and it represents the
Jerusalem of today, for she and her children are in slavery.
But the heavenly Jerusalem is the free woman; she is our
mother" (Gal. 4:25, 26, NEB).
Literal Israel is often depicted in the Scriptures by Jerusalem,
the Holy City, built on solid rock and with walls behind which the
people could find refuge. It is the City of David and of his royal
descendants, the center of the world where all the nations
would come to worship the only true God and find salvation. All
these meanings have been transposed to the "heavenly
Jerusalem" representing the church.
By what other names is the heavenly Jerusalem called in
Hebrews 12:22-24?
Jerusalem is the city of the Messiah. It is the place where God
dwells, where salvation is to be found, and where His chosen
people live. This city has two forms: an earthly, the church, and
a heavenly, which is the model of the church and the hope of
the believers. The citizens of this city have the name of God on
their foreheads (Rev. 3:12), a sign that they belong to God and
to each other in a sacred fellowship.
In Jerusalem there was also the temple of God with the ark
where the commandments of God were kept. This pictures the
church as God's channel of grace and as His holy people who
observe His commandments.
"The church is the repository of the riches of the grace of
Christ; and through the church will eventually be made man-
ifest, even to 'the principalities and powers in heavenly places,'
the final and full display of the love of God."—
The Acts of the
Apostles,
p. 9.
What is the great opposite of Jerusalem, and what does it
stand for? Rev. 14:8; 17:5, 6.
From all the descriptions given of Babylon, it is clear that this
mysterious name (Rev. 17:5) denotes the very opposite of God's
church. Instead of relying on God and giving glory to Him, it is
arrogant and proud, wicked and sinful; it relies on its own
strength and power and persecutes those who want to remain
loyal to the faith of Jesus and keep His commandments. It
stands under the judgment of God, who urges His people, there-
fore, to leave that city (Rev. 18:4), to give up all unfaithfulness
and sin, and return to the Holy City of God.
THINK IT THROUGH
Who really constitute Babylon today, and what are the
hallmarks of God's holy city?
FURTHER STUDY
The Great Controversy,
pp. 381-383.
50
Called Out-To Go In
LESSON 6
❑
Monday
August 1
Part 2
"Ye are the salt of the earth: but if the salt have lost his
SALT savour, wherewith shall it be salted? it is thenceforth good for
nothing, but to be cast out, and to be trodden under foot of
men" (Matt. 5:13).
What is the meaning of salt as an illustration of the church?
Matt. 5:13. (See also Mark 9:50; Luke 14:34.)
THINK IT THROUGH
From the texts and the contexts in which they are given, three
functions of the church stand out clearly: It is called to season
the world, to preserve it, and to purify it.
What is meant by salt losing its saltness? In the Old Testament
ritual services salt was added to every sacrifice. (See Lev. 2:13;
Eze. 43:24.) Without salt the sacrifices were unacceptable. Here
the salt stands for the righteousness of Christ. "Referring to this
practice, Jesus said, 'Every sacrifice shall be salted with salt.'
'Have salt in yourselves, and have peace one with another.' All
who would present themselves 'a living sacrifice, holy, accept-
able unto God' (Rom. 12:1), must receive the saving salt, the
righteousness of our Saviour. Then they become 'the salt of the
earth,' restraining evil among men, as salt preserves from cor-
ruption. Matt. 5:13. But if the salt has lost its savor; if there is
only a profession of godliness, without the love of Christ, there
is no power for good. The life can exert no saving influence
upon the world. Your energy and efficiency in the upbuilding of
My kingdom, Jesus says, depend upon your receiving of My
Spirit. You must be partakers of My grace, in order to be a savor
of life unto life. Then there will be no rivalry, no self-seeking, no
desire for the highest place. You will have that love which seeks
not her own, but another's wealth."—The
Desire of Ages,
p. 439.
Christ's illustration of the salt suggests a method of
evangelism. "Salt must be mingled with the substance to which
it is added; it must penetrate and infuse in order to preserve. So
it is through personal contact and association that men are
reached by the saving power of the gospel. They are not saved in
masses, but as individuals. Personal influence is a power. We
must come close to those whom we desire to benefit."—
Thoughts From the Mount of Blessing,
p. 36.
How does the image of the salt balance the concept of the
church as a walled city?
FURTHER STUDY
Prophets and Kings,
pp. 231-234.
51
Called Out-To
Go In
LESSON 6
❑
Tuesday
August 2
Part 3
"[Ye] are built upon the foundation of the apostles and
GOD'S prophets, Jesus Christ himself being the chief corner stone; in
BUILDING whom all the building fitly framed together groweth unto an
holy temple in the Lord: in whom ye also are builded together
for an habitation of God through the Spirit" (Eph. 2:20-22).
What aspects of the church are emphasized in the illustra-
tion of the church as a building? 1 Cor. 3:10, 11;1 Peter 2:4-6.
A building stresses the visibility of the church and its con-
tinuity, strength, and unity. The church is not a building com-
pleted. It is in process of construction. Only the Foundation and
the Cornerstone are laid forever.
What does the Bible teach us concerning the building pro-
cess? Eph. 2:20-22; 1 Peter 2:5.
From the beginning to the end the construction of the build-
ing is the work of God. It is He who gave the contract; He also
drew the plans and laid the foundation. Yes, even the stones
themselves are first made by Him before they are laid upon the
foundation and are fitted together.
What is the human contribution in the building process? The
Greek word used for "building," can also be translated "edifica-
tion." Whatever edifies the believers builds the church. The
Greek construction in Ephesians 4:12 indicates that the pur-
pose of apostles and other gifts is to prepare the saints for
service and edification. Thus edification is a ministry that falls
upon all the believers alike. It takes place when we love one
another. Love is the cement that binds us together and is man-
ifested in worship and fellowship, in mission and evangelism, in
daily life and in charity. Where people edify one another, there
the church is alive and growing.
THINK IT THROUGH
What is the relationship between the individual believer as
God's temple, and the church as God's holy building?
"The Christian who faithfully presents the word of life, lead-
ing men and women into the way of holiness and peace, is
bringing to the foundation material that will endure, and in the
kingdom of God he will be honored as a wise builder. . . .
"Christ has given to the church a sacred charge. Every
member should be a channel through which God can com-
municate to the world the treasures of His grace, the unsearch-
able riches of Christ. There is nothing that the Saviour desires
so much as agents who will represent to the world His Spirit and
His character."—The
Acts of the Apostles,
pp. 599, 600.
FURTHER STUDY
The Acts of the Apostles,
pp. 599-601.
52
Called Out-To
Go In
LESSON 6
❑
Wednesday
August 3
Part 4
"The kingdom of Heaven is like yeast, which a woman took
YEAST and mixed with half a hundredweight of flour till it was all
leavened" (Matt. 13:33, NEB).
The characteristic of yeast is that it works quietly and unob-
trusively. Yet it permeates the whole dough and gives shape to
the whole bread. Yeast identifies itself with the lump, but in
doing so it slowly changes the character of the whole lump.
Yeast represents thewaythe Holy Spirit works in the human life;
but it also teaches how the church, on receiving the Spirit, is to
work in society. (See
The Adventist Home,
p. 33.)
In what ways does the church as yeast balance the church
as the building of God? Matt. 13:33; 2 Cor. 6:14-17.
The emphasis in the view of the church as God's building is
that God's people must be different from the world. They must
separate themselves from unbelievers, and be built into a holy
community that stands apart from the secular activities and
interests of the world. This aspect of the church can hardly be
overstressed.
Yet in the image of the yeast we are introduced to another
mode of being in the world as God's church: not isolation and
separation, but involvement and infusion, participation and
penetration. The church can be the yeast only when it identifies
itself with the world's needs and interests, as Christ did. In the
New Testament the church worked as yeast in human institu-
tions, reaching even into the emperor's palace. So today the
members of the church are called to bear this witness in secular
affairs and institutions. As Ellen White said, "The followers of
Christ are to be separate from the world in principles and inter-
ests, but they are not to isolate themselves from the world."—
Counsels to Teachers,
p. 323.
These two views of the church have to be kept in balance.
When the church emphasizes only the model of the temple, it
tends to become concerned only about its own holiness; it
becomes isolated from the world, much like Israel in the days of
Christ. On the other hand, if only the model of the salt and the
yeast are stressed, the church stands in danger of becoming so
much identified with the world that it loses its identity. The salt
becomes saltless. It is in the balance between the two that the
church can really be the church after the divine pattern.
THINK IT THROUGH
How could the balance between these two illustrations best
be facilitated in the church?
FURTHER STUDY
Testimonies,
vol. 9, pp. 19-23.
53
Called Out-To
Go In
LESSON 6
❑
Thursday
August 4
Part 5
"Ye are a chosen generation, a royal priesthood, an holy
A HOLY nation, a peculiar people; that ye should shew forth the
NATION praises of him who hath called you out of darkness into his
marvellous light" (1 Peter 2:9).
Frequently in the New Testament the church is referred to by
the names used for Israel in the Old Testament. The term "holy
nation" is an example. Among all the nations on earth God had
one nation that He set apart for His own purpose. Now the
church is God's "holy nation." It has become holy through the
death of our Redeemer. (See Eph. 5:25, 26.) For that reason the
New Testament speaks of the members of the church as
saints,
that is, persons who are holy.
What does the term "holy" mean in connection with the
church? Christ sanctified a special people for the express pur-
pose of witnessing in the world. First, saints are all those who
are sent out by Christ who has sanctified them. Second, saints
are people on whom the Holy Spirit has fallen. Third, this holy
fellowship means that saints do not defraud one another; they
are willing to be defrauded rather than become involved in
disputes that demonstrate the absence of the standards of the
kingdom of God. Finally, sainthood means a moral perfection, a
holiness of character that is completed "in the fear of the Lord"
(2 Cor. 7:1). This state of holiness is accomplished by present-
ing our bodies daily as a holy sacrifice (Rom. 12:1) or by putting
on the new humanity (Col. 3:10). To be saints, the members of
the church must act as saints, with compassion, meekness,
patience, forgiveness, obedience, and love. (See 1 Peter 1:14-
16.)
It is noteworthy that the term "holy" is almost never used in
the singular as referring only to an individual member of the
church. Holiness refers to the community, the church, as a
whole. To be a saint is to become a participant in what the
church as a whole stands for.
How can the church reach the state of perfect holiness?
Eph. 5:25-27.
THINK IT THROUGH
What is the relationship between holiness and love?
"It is the purpose of God to glorify Himself in His people
before the world. He expects those who bear the name of Christ
to represent Him in thought, word, and deed. . . . Their every
business transaction is to be fragrant with the presence of
God."—Testimonies,
vol. 9, p. 21.
FURTHER STUDY
Testimonies,
vol. 9, pp. 21-24.
54
Called Out-To
Go In
LESSON 6
❑
Friday
August 5
Part 6
"These all died in faith, not having received the promises,
ALIENS but having seen them afar off, and were persuaded of them,
AND EXILES and embraced them, and confessed that they were strangers
and pilgrims on the earth" (Heb. 11:13).
The image of the holy nation represents the church as an
institution, stable, visible, and continuous, with its own laws,
language, and behavior. The concept of the church as a group
of aliens and exiles living scattered abroad, emphasizes the
pilgrim nature of the church and its foreignness in this world.
How are believers exiles and pilgrims In their own world?
Heb. 11:9-16.
Everyone who is a member of God's chosen people thereby
becomes a pilgrim in his own culture and country, all his life.
(See 1 Peter 2:11.)
The reason for this foreignness of the church in each country
and culture is that we can no longer give final authority to any
earthly power. As Christians we honor our government, but we
do not worship it. And if we honor our government, obey the
rules of the country, and accept its culture and traditions, it is
because we first honor God and worship Him. Members of the
family of God can never give unconditional loyalty to any earthly
society, because their first citizenship is in heaven. "This is
cause for great joy, even though now you smart for a little while"
(1 Peter 1:6, NEB).
What warning given by Jesus to His disciples Indicates the
risk of living as aliens and strangers in the world? Matt.
10:16-18.
Any society resents those strangers in its midst who do not
join in worshiping the popular idols, or in detesting those whom
society discriminates against.
THINK IT THROUGH
What is the relationship between loyalty to God, witnessing
to His name, and persecution?
"No man can serve God without enlisting against himself the
opposition of the hosts of darkness. Evil angels will assail him,
alarmed that his influence is taking the prey from their hands.
Evil men, rebuked by his example, will unite with them in seek-
ing to separate him from God by alluring temptations. When
these do not succeed, then a compelling power is employed to
force the conscience."—The
Great Controversy,
p. 610.
FURTHER STUDY
Testimonies,
vol. 8, pp. 175, 176;
Steps to Christ, "Rejoicing
in
the Lord," pp. 125, 126.
55
and management, its mission and
ministry. When members of thefamily
of God meet together, they do so not
just for their own sakes, but to be
ipso
.
4.# . # • • -
as salt and yeast and pilgrims. The
weekly church service is intended to
equip the members of the body of
Christ to begin their service in the
world as soon as they disperse one
characterized by a movement of
gathering and dispersing, withdrawal
from the world and return into the
world. Church buildings and
urcb_prganizAtiorl and
associations, church structures an
d*
meetings, exist not for themselves but
for the sake of spreading the gospel in
all the world. "The church is God's
appointed agency for the salvation of
not in their own gatherings and
organization, but in the happiness of
others whom they serve and help and
bless. When at Pentecost the Holy
Spirit touched the-hearts of the
powerful and dynamic movement.
People were excited and enthusiastic,
active and full of the missionary spirit.
But to provide dynamic leadership for
the church and to give direction to the
organizations were necessary. The
Holy Spirit uses the church as an
institution to protect its members and
to guide them, to equip them for
sprvirp, and to griarab,we _the
continuity of the church as a mission-
ary movement. It is true that
throughout the history of the church
institutionalism and traditionalism
have been symptomatic of the
hindered the church from achieving
its goal as a missionary movement.
This development is also noticeable in
our own church. (See
Christian
3,5n) Hqricp,.thc cry ior
revival and reformation! But one
should beware of looking at the
irrelevant and unnecessary. Without
institutional aspects of the church as
the—
I
•
effectiveness of a church movement is
drastically reduced. To make the
church grow and give it continuity, to
guard the truth that was handed on to
us, and to e uip the peo• le of God for
itiorts-are-
indispensable. But these exist not for
themselves, but to the glory of God
and for service to all men. In short, as
is true of the gifts: "All of these must
aint at. one thing: to build u
c urch" Mai:14 46
-
, NEti
DAILY HIGHLIGHTS
1. The Assembly (Heb.
10:24, 25)
28:19, 20)
3.
The Sermon (Rom.
10:17)
4.
Conversation
S. Service )amentrin'"
4
""
*
""
6. The Lord's Supper (1 Cor.
10:16, 17)
zeal" blits
-
rielitr'Ts;1110 guns and
its mission is to carry the gospel to the
world."—The
Acts of the Apostles,
p. 9. The church as an institution exists
for the church as a movement. The
members are to find their happiness
(Acts 20:11)
To Build Up the Church
LESSON 7
❑
Sunday
August 7
Part 1
"Let us consider one another to provoke unto love and to
THE ASSEMBLY good works: not forsaking the assembling of ourselves to-
gether, as the manner of some is; but exhorting one another:
and so much the more, as ye see the day approaching" (Heb.
10:24, 25).
Assembling together, the believers are strengthened in their
Christian experience through the outpouring of God's grace.
Ellen White claims that "God teaches us that we should assem-
ble in His house to cultivate the attributes of perfect love."—In
Heavenly Places,
p. 288.
What is the purpose of the assembly? Matt. 18:20.
The gathering of the believers is not merely an organizational
aspect of the church. The assembly is the place where God and
man meet. Here the covenant relationship is reaffirmed again
and again. As one body God's people sense in a special way the
presence of the Lord and are asked to give a response to His
grace. God uses the assembly in a special way to pour out His
blessings upon His people and He accepts their renewed dedi-
cation and worship as an expression of their love and obedi-
ence to Him. To that end God has set aside a special day—the
seventh day—on which He would meet with His people. Four
aspects of the assembly on the Sabbath day deserve special
attention: (1) The believers express their recognition of God as
their Creator and as their Lord (see Mark 2:27, 28); (2) They
express their gratitude for having been redeemed out of their
house of bondage into a state of freedom and joy and peace
(Deut. 5:15); they also express their joy over the covenant of
which the Sabbath is a sign and a seal (Eze. 20:12, 20); (3)
together the believers express their sorrow over their sins, to
which God responds in compassion and grace, forgiving even
their iniquities; and (4) the believers are reminded of the fact
that their gathering on the Sabbath day is an anticipation of
fellowship to be enjoyed in the eternal rest. (See Heb. 4:1-11.)
What are some of the means given the gathering of believ-
ers to express their relationship with God and with one
another? 1 Cor. 11:26; Rom. 10:9,10; Col. 3:16, 17; 1 Tim. 2:1, 2.
The assembly is not only an expression of man's service to
God, but also a channel of God's grace to man and a means of
establishing fellowship with one another. The assembly is an
expression of the communion of the saints, the oneness of all
the believers as the body of Christ.
THINK IT THROUGH
In what way can I contribute to build the church through the
assembly?
58
To Build Up the Church
LESSON 7
❑
Monday
August 8
Part 2
THE INSTRUCTION
THINK IT THROUGH
"Go ye therefore, and teach all nations, baptizing them in
the name of the Father, and of the Son, and of the Holy Ghost:
teaching them to observe all things whatsoever I have com-
manded you" (Matt. 28:19, 20).
After a person has been taught, baptized, and brought into
union with Christ, further instruction is needed. This will help
him to grow in the faith and to strengthen his relationship with
Christ. To that end the church has been given the commission
to teach after baptism as well as before. It is a channel of grace
by which the believer grows in the Spirit and in truth. It is a
means by which he grows into that perfect union with Christ and
in the fellowship with the other members of the body of Christ.
What is the nature of the ongoing instruction of the believ-
ers? Matt. 28:19; John 17:17; 2 Tim. 4:1, 2.
It is clear that the instruction the believer receives after his
baptism is not merely some new information, and not just an
exercise of the mind. It is a means by which the believer be-
comes aware of the grace of God in all of his life and of the many
ways in which he is challenged to show his allegiance to Christ.
It fosters sanctification; it stimulates and empowers the believer
to grow into the stature of Christ and be recreated into the
image of God. After his baptism the believer is suddenly faced
with problems of Christian living and challenges to his Christian
experience that need to be solved and answered. He is faced
with social issues and economic problems, with poverty and
pollution, race relations and social discrimination, the chal-
lenge of culture and new developments in society, marriage,
and the family. What are the biblical answers to these problems
of life? How can a believer live a Christian life amid the many
influences of his environment? This is the nature of the instruc-
tion by which the believer learns "to observe all things what-
soever I have commanded you." It is an ongoing means of
grace.
In what ways is the church accomplishing this divine ordi-
nance of instruction? How does a believer become an instruc-
tor?
In the light of Scripture the Sabbath School must be viewed as
more than the church at study. It is a means of consecration,
sanctification, and Christian growth.
"The Sabbath school, if rightly conducted, is one of God's
great instrumentalities to bring souls to a knowledge of the
truth."—Counsels
on Sabbath School Work,
p. 115.
FURTHER STUDY
Counsels on Sabbath School Work,
pp. 61-65.
59
To Build Up the Church
LESSON 7
❑
Tuesday
August 9
Part 3
"So then faith cometh by hearing, and hearing by the word
THE SERMON of God" (Rom. 10:17).
Although it is difficult to ascertain the precise pattern of the
ministry of the Word in the New Testament, it clearly has a
central place in the gathering of the believers. In fact, so impor-
tant is the ministry of the Word that when other services
threatened to take up too much of their time, energy, and atten-
tion, the apostles decided to put prayer and preaching first. (See
Acts 6:1-5.)
What are the nature and the aims of the sermon? 1 Thess.
2:13; 2 Tim. 4:1-5.
Preaching is to put the believer in contact with the Word of
God. Through the sermon Christ becomes present in the minds
and hearts of the believers. As such, the sermon is an instru-
ment of grace by which the members are blessed and exhorted,
challenged and comforted, instructed and corrected, built up in
the faith and equipped for service. (See 2 Tim. 3:16, 17.)
The sermon has two important aspects: the
interpretation
of
Scripture, especially the way God has revealed Himself to man,
His promises, and His prophecies; and the
application
of the
Word of God to the actual situations of the believers' everyday
life. In that sense the sermon becomes a means of grace that
makes God's promise of salvation a real experience in our time
and circumstance.
"The minister who is God's ambassador and Christ's rep-
resentative on the earth, who humbles himself that God may be
exalted, will possess the genuine quality of eloquence. True
piety, a close connection with God, and a daily, living experi-
ence in the knowledge of Christ, will make eloquent even the
stammering
tongue."—Testimonies,
vol. 4, p. 314.
Ministers who are teachers, "if they are really men of God,
receive their words from God. Their manner of address may be
faulty and need much improvement; yet if God breathes
through them words of inspiration, the power is not of man, but
of God."
—Testimonies,
vol. 4, p. 318.
"God has given His ministers the message of truth to pro-
claim. This the churches are to receive and in every possible
way to communicate, catching the first rays of light and diffus-
ing
them."—Testimonies,
vol. 6, p. 425.
THINK IT THROUGH
How should I relate to the sermon after the church service
has ended?
FURTHER STUDY
Testimonies,
vol. 4, pp. 314-318.
60
To Build Up the Church
LESSON 7
❑
Friday
August 12
Part 6
THE LORD'S
SUPPER
"The cup of blessing which we bless, is it not the commun-
ion of the blood of Christ? The bread which we break, is it not
the communion of the body of Christ? For we being many are
one bread, and one body: for we are all partakers of that one
bread" (1 Cor. 10:16, 17).
Among all the means of grace whereby believers are brought
into a union with Christ and with one another, none has been
considered so important as the Lord's Supper. The Lord's Sup-
per is the most comprehensive expression of Jesus Christ and
the salvation He has provided.
What is the meaning of the Lord's Supper? Matt. 26: 26-29.
Through the Lord's Supper two basic elements of the church
are realized: the union between God and man, and the union
among the believers. This union with Christ has clearly three
aspects: a past, a present, and a future. The past is represented
in Jesus' words: "This do ... in remembrance of me," referring
in the first place to His death at the cross, whereby He estab-
lished a new covenant with His people. Through His death our
sins have been forgiven and sinners have been reconciled to
God. The present comes to the fore in our experience of sins
forgiven through Jesus. The future aspect of the union is clearly
expressed in Jesus' words: "I will not drink henceforth of this
fruit of the vine, until that day when I drink it new with you in my
Father's kingdom" (Matt. 26:29). The celebration of the death of
Christ is not that of a funeral, but one of joy over the redemption
received and over the promise of an everlasting union, soon to
be realized.
The foot-washing service relates directly to the Lord's Sup-
per. Ellen White points out:
"This ordinance [foot washing] is Christ's appointed prepara-
tion for the sacramental service. While pride, variance, and
strife for supremacy are cherished, the heart cannot enter into
fellowship with Christ. We are not prepared to receive the com-
munion of His body and His blood. Therefore it was that Jesus
appointed the memorial of His humiliation to be first ob-
served. . . .
"To those who receive the spirit of this service, it can never
become a mere ceremonial. Its constant lesson will be, 'By love
serve one another.' Gal. 5:13."—The
Desire of Ages,
pp. 650,
651.
THINK IT THROUGH
Why do Seventh-day Adventists serve an open communion
table?
FURTHER STUDY
The Desire of Ages,
pp. 656-661.
63
The People of God
LESSON 8
❑
Friday
August 19
Part 6
What is the purpose of, among others, pastors and
THE MINISTRY teachers?
OF THE LAITY
"It was he who gave some to be apostles, some to be
prophets, some to be evangelists, and some to be pastors and
teachers, to prepare God's people for works of service, so that
the body of Christ may be built up" (Eph. 4:11, 12, NIV).
In the King James Version of verse 12 three phrases begin
with "for." In Greek the first "for" has the meaning "in order to,"
while the other two instances use another Greek word. The
thought suggested by this construction is that the perfecting of
the saints is for the purpose of their doing a work of ministry.
Not that they replace the ordained minister, but that there is a
ministry which belongs to the laity.
Since the development of the laity for ministry is a function of
the gifts that the Spirit has given, the church may want to help
the believers become aware of the particular ways they can
serve. Then their gifts could be further stimulated and de-
veloped, prepared and coordinated for actual ministry. The
accomplishing of God's work on earth greatly depends on how
seriously each member of the people of God takes his calling to
service, and on how the church will organize itself to facilitate
the participation of all the believers in the ministry of Jesus
Christ.
"In their [the leaders in God's cause] planning they are to give
special study to the work that can be done by the laity for their
friends and neighbors. The work of God in this earth can never
be finished until the men and women comprising our church
membership rally to the work and unite their efforts with those
of ministers and church officers."—
Testimonies,
vol. 9, pp. 116,
117.
"In every church the members should be so trained that they
will devote time to the winning of souls to Christ. How can it be
said of the church, 'Ye are the light of the world,' unless the
members of the church are actually imparting light?"—
Testimonies,
vol. 6, p. 436.
In laboring where there are already some in the faith, the
minister should at first seek not so much to convert unbelievers,
as to train the church-members ... to work for others."—Gospel
Workers,
p. 196.
"Let different ones take turns in leading the meetings, and in
giving Bible-readings; in so doing they will be calling into use
the talents which God has given them, and at the same time be
receiving a training as workers."—Gospel
Workers,
p. 197.
71
Church Order
and Ministry
LESSON 9
❑
Tuesday
August 23
Part 3
"God has set some In the church, first apostles" (1 Cor.
APOSTLES 12:28).
The word "apostle" means "someone who is sent." He is one
sent for a particular task and with the authority of him who has
sent him. An apostle, in the New Testament, is therefore a
representative of Jesus Christ, who sends him with His authority
to carry out His mission. (See John 20:21-23.) Our word "mis-
sionary" reflects the meaning of "apostle" in this literal sense of
the word. The apostles Peter and Paul stress the fact that apos-
tles were eyewitnesses of the resurrected Jesus, who also have
been called to preach the great events of His life. (See Acts
1:15-26; 1 Cor. 9:1, 2.) This special call distinguishes the apostle
from others who had also been eyewitnesses (Luke 24:13, 18,
33; 1 Cor. 15:5-8). Sometimes the term "apostle" is limited to the
Twelve, the original bearers of the gospel message, the "foun-
dation stones" of the church. Their names appear also on the
foundations of the wall of the New Jerusalem (Eph. 2:20; Rev.
21:14). "Apostle" is used for Paul and Barnabas (Acts 14:4, 14)
Apollos (1 Cor. 4:6, 9), and Silvanus and Timothy (1 Thess. 1:1;
2:6). And, of course, Jesus Himself is called an apostle (Heb.
3:1). These facts point out that "apostle" in the New Testament
has both a technical and a general meaning. In its technical
sense it refers to those who have seen the risen—or exalted—
Lord, who have been entrusted with the gospel to keep it, and
who have been directly commissioned by Jesus to preach it.
Apostles in the wider sense of the word, then, are all those who
are specially sent by the church on the basis of the word deliv-
ered by Christ and His apostles, the foundation stones of the
church. We would do well to remember, however, that the word
"apostle" refers to a function, a call to service.
THINK IT THROUGH
In what ways can the church of God truly be apostolic?
"As Christ sent forth His disciples, so today He sends forth the
members of His church. The same power that the apostles had
is for them. If they will make God their strength, He will work
with them, and they shall not labor in vain."—The
Acts of the
Apostles,
p. 599.
"All heaven is waiting for men and women through whom
God can reveal the power of Christianity.
"The church is God's agency for the proclamation of truth,
empowered by Him to do a special work.
"It is the privilege of every Christian, not only to look for, but
to hasten the coming of the Saviour."—The
Acts of the Apostles,
p. 600.
FURTHER STUDY
The Acts of the Apostles,
pp. 593, 594.
76
iNIANN.N11
1111
1
001
011.00
4
.0
0
"."
0
"...
just to the fact of gathering, the actual
worship,
The New Testament concept of the
church, then, is that of one body. It
everywhere and at all times.
DAILY HIGHLIGHTS
Essesice.oLthe...0*
such as in Ephesus and Corinth and
Church (Acts 15:6, 22)
Rome, and so on. The church
2. The Elder (Ads 14:23)
stretches out not only in space, but it
3. The Bishop (Titus 1:7)
also extends in time. Therefore it is
4. The Deacon (1 Tim. 3:13)
manifest in every age. For this reason
S. Church Discipline (Matt.
the-organitation—arvittlisriptine-of-tfre-18tIV17/
New Testament church are patterns
6. Church Government (1 John
that should guide the whole church
2:20)
Each congregation must be organized for worship and witness; there
is a work for each to do.
LESSON 11 September 4-10
The Church
"The world hath hated them,
because they are not of the world,
even as I am not of the world. 1 pray
not thattbou.sho
.
uWesttokptbs.
e
of the world, but that thou shouldest
keep them from the evil" (John 17:14,15).
Ever since the church came into
existence, it has faced the tension
between God's call to come out of the
the world. This tension is inherent in
the nature of the church, which on the
Being "in the world but not of it" means sharing the rich counsels
God has given, meeting human needs with compassion.
The Church and the World
LESSON 11
❑
Friday
September 9
Part 6
"These were redeemed from among men, being the
THE CHURCH AS firstfruits unto God and to the Lamb. And in their mouth was
THE FIRSTFRUITS found no guile: for they are without fault before the throne of
God" (Rev. 14:4, 5).
The church is God's chosen agency to fulfill HiS mission of
redemption and judgment in the world. It does so through the
proclamation of the gospel, verbally and in service, care, char-
ity, fellowship, and community. However, the church can ac-
complish its function of proclamation only to the extent that it
truly is a model of what God wants all people to be.
What biblical image expresses this dual role of the church
as model and servant of all humanity? James 1:18; Rev. 14:4.
In the Old Testament the firstfruits are considered a special
gift to God and as a pledge from God of an abundant crop. This
precious gift was returned to God as a token of gratitude, in
recognition of man's total dependence and indebtedness to
God. This concept played a central role in Israel's national
festivals and religious rituals. God's people are His firstfruits
(Rev. 14:4, 5). They are one with humanity, but separated for
God. They are the promise of a large crop, as well as God's own
chosen and precious few.
In what way only can the church fulfill its role as the
firstfruits of all humanity? Col. 3:1-4.
The full harvest has been delayed not because of the enmity 6f
the world against God and His chosen people; it is not a result of
a lack of care on the part of the husbandman; it is the disobedi-
ence of God's own people who have failed to live up fully to their
calling to be God's firstfruits.
THINK IT THROUGH
When will the church on earth reach the stage where God
wants it to be? How?
"Had the purpose of God been carried out by His people in
giving to the world the message of mercy, Christ would, ere this,
have come to the earth, and the saints would have received their
welcome into the city of
God."—Testimonies,
vol. 6, p. 450
(1900).
"We may have to remain here in this world because of insub-
ordination many more years, as did the children of Israel; but for
Christ's sake, His people should not add sin to sin by charging
God with the consequence of their own wrong course of
action."—Evangelism,
p. 696 (Letter 184, 1901).
FURTHER STUDY
Evangelism,
pp. 694-696.
95
He walks in the midst of His church.
What Jesus Christ thinks of the
church, so is it! What He considers its
true characteristics to be, that is what
rii„.—nrxrporp_fla,,Iftsgt.
The second reason is that the
messages to the church are "to shew
unto his servants things which must
shortly come to pass" (Rev. 1:1). In
different forms this thought of the
Rev. 6:11; 12:12.) Jesus said, "Surely I
come quickly." May John's response
to these words of Christ to His, church,
therefore, also be ours: "Amen. Even
eoui qui-levtc." f,R„Pv
DAILY HIGHLIGHTS
1.
Love (Rev. 2:4, 5)
2.
Suffering (Rev. 2:9)
3.
Kee • ing the Truth (Rev. 2:13)
repeated over and over again. (See
5. Reality (Rev. 3:1)
Rev. 1:3; 3:11; 22:6, 7, 12.) (See also
6. Opportunity (Rev. 3:8)
In every age God's people have found strength through three
things: Bible study, prayer, and sharing with others.
Characteristics of Christ's Church
LESSON 12
0
Sunday
September 11
Part 1
"Nevertheless I have somewhat against thee, because
LOVE thou hast left thy first love. Remember therefore from whence
thou art fallen, and repent, and do the first works" (Rev. 2:4, 5).
Ephesus was the capital city of the Roman province of Asia
and a very prosperous commercial center. It boasted a magnifi-
cent Ionic temple in honor of Diana, or Artemis, acknowledged
as one of the seven wonders of the world. The apostle Paul, on
his return from his second missionary journey, visited Ephesus
about AD 52. On his third missionary journey he spent nearly
three years there. (See Acts 19.) Upon his departure he ap-
pointed Timothy to supervise the rapidly growing work. Later he
wrote his letter to the Ephesian church, and later still his two
letters to its pastor, Timothy.
What commendation did the church in Ephesus receive
from Christ? Rev. 2:1-3, 6.
The church at Ephesus exhibited three virtues which Jesus
could commend: (1) It was a very active church, busy in the
service of God and men. (2) Patience—the believers endured
the hatred of the world, perhaps even physical violence and
abuse. (3) They staunchly defended the truth. They rejected the
teachings of so-called apostles as well as the practices of the
Nicolaitans. A splendid church, indeed! In this period from AD
31 till about AD 100 the church stood for missionary activity,
patience in suffering, and doctrinal purity.
What complaint did Jesus have? Verse 4.
Love is the first mark of a living church. Paul ended his letter
to the Ephesians with a prayer for all "who love our Lord Jesus
Christ with undying love" (Eph. 6:24, TEV). But in time their love
did die. They came to have activity, patience, and orthodoxy
without love.
"Is not this experience of the Ephesian church repeated in the
experience of the church of this generation?"—Testimonies,
vol. 6, p. 422.
THINK IT THROUGH
How can the church today recapture their first love? (See
1 John 4:19; 2 Cor. 5:14.)
"The believers [in Ephesus] did not sense their spiritual fall.
They knew not that a change had taken place in their hearts, and
that they would have to repent because of the nonconti nuance
of their first works. But God in His mercy called for repentance,
for a return to their first love and to the works that are always the
result of true, Christlike love." —Ellen G. White Comments,
SDA
Bible Commentary, vol.
7, p. 957.
FURTHER STUDY
Steps to Christ,
"Repentance," pp. 31-36.
98
LESSON 13 September 18-24
Jesus and His
"Here is the patience of the saints:
studied in last week's lesson stresses a
here are they that keep the
different characteristic of the people
commandments of God and the faith
of God everywhere and at all times.
church: love for Christ, and the
willingness to suffer for Him; truth of
The people of God, like a bride, await the soon return of the
Bridegroom in all His royal splendor.
Each of the six letters of Jesus we
Jesus and His People
LESSON 13
❑
Thursday
September 22
Part 5
"To him who is victorious I will grant a place on my throne,
A VICTORIOUS as I myself was victorious and sat down with my Father on his
CHURCH throne" (Rev. 3:21, NEB).
The thought of being "victorious," of "overcoming," is a
recurring theme in the book of Revelation. Glorious are the
promises to those who overcome: They shall eat from the tree of
life and shall not taste the second death; they will receive a new
name and
.
white garments; they will be called the sons and
daughters of God and forever be in His presence. The specific
promise given to the believers at Laodicea is that they will sit
with Christ on the throne of God.
How can the Laodicean Church become a victorious
church? Rev. 12:11.
The form of the Greek verb used in Revelation 3:21 implies
that the believers "continue to overcome," "keep on winning."
How did Jesus remain victorious while on earth? John 8:28,
29; 14:30, 31.
The Scripture tells us that we shall be conquerors in Jesus
Christ (Rom. 8:37). As He has overcome the world, so will also
His church, if it perseveres in communion with Him who has all
the power in heaven and on earth. But the faith that overcomes
the world is the faith of Jesus. It implies a relationship that Christ
had with His Father. The Bible describes that relationship as
one of wholehearted obedience and trust, complete surrender
to the will of God, and humility. Christ became victorious by
making Himself a servant of all; His glorification followed His
obedience; His exaltation was a result of His humiliation.
THINK IT THROUGH
How can I be victorious through humility?
"In the kingdom of God, position is not gained through
favoritism. It is not earned, nor is it received through an arbitrary
bestowal. It is the result of character. The crown and the throne
are the tokens of a condition attained—tokens of self-conquest
through the grace of our Lord Jesus Christ. . . .
" ... The one who stands nearest to Christ will be he who has
drunk most deeply of His spirit of self-sacrificing love,—love
that 'vaunteth not itself, is not puffed up, .
seeketh not her
own, is not easily provoked, thinketh no evil' (1 Corinthians
13:4, 5),—love that moves the disciple, as it moved our Lord, to
give all, to live and labor and sacrifice even unto death, for the
saving of humanity."—The
Acts of the Apostles,
p. 543.
FURTHER STUDY
The Acts of the Apostles,
pp. 529-533.
110
Ellen White understood love. She wrote many love
letters. Some of them hit us where it hurts. Butthey were
all written in a true spirit of love. Each word is designed
to help us, to bring us into closer harmony with God.
Don't leave your letters on the shelf. Read the
TESTIMONIES today.
THE TESTIMONIES
The 9-volume set in deluxe binding for $43.95. (Please
include $2.00 for mailing.) Available at your Adventist
Book Center or ABC Mailing Service, 2621 Farnam
Street, Omaha, Nebraska 68131. In Canada: P.O. Box
398, Oshawa, Ontario L1H 7L5.
Brought to you by Pacific Press
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Do you ever lose sleep over a personal
problem? Here's a "how-to" book handling
forty situations, with emphasis on those
confronting today's youth. "It deals frankly I
with the hard realities of Christian life in an
understandable, down-to-earth manner
and gives practical and tangible helps. I
like it enough to give to a friend," says a
college student. Issues discussed include
how to cope with fear, how to get ac-
quainted, and how to relate to an unfair
parent. Try these Christ-centered solu-
tions.
Price: $3.50
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ELLEN WHITE AND MUSIC,
Paul Hamel
Music, both secular and religious, is im-
portant in our lives. Ellen White gave much
counsel concerning music, but as we apply
it to today's needs certain questions arise:
What kind of music was she speaking of?
What kind was popular in her day? What
was her own background in music? Says
Mrs. White: "Those things which have
been in the past will be in the future. Satan
will make music a snare by the way in
which it is conducted." AVOID HIS TRAP.
Paul Hamel examines her statements on
music's role in education, recreation, wor-
ship, et cetera. Of additional interest is a
chapter providing a warm, human glimpse
of music in the White home.
Price $3.95
Order from your local Adventist Book Center or ABC Mailing Service, P.O. Box 31776, Omaha, Nebraska 68131.
In Canada, Box 398, Oshawa, Ontario L1 H 7L5. Please include State sales tax where necessary, and add 6 per
cent or a minimum charge of 50 cents for mailing.
AUSTRIAN UNION
BULGARIAN CHURCH
CZECHOSLOVAKIAN UNION
FRANCO-BELGIAN UNION
GERMAN DDR UNION
HUNGARIAN UNION
ROMANIAN UNION
SOUTH GERMAN UNION
SOUTHERN EUROPEAN UNION
SWISS UNION
WEST GERMAN UNION
YUGOSLAVIAN UNION
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EURO-AFRICA
DNISION
Union.
Population
Churches
Church
Members
S.S.
Members
Angola
5.430,000
68
33.100
63,251
Austrian Churches
7,460.000
44
2,625
3,583
Bulgarian Church
8.540.000
70
2923
2.940
Czechoslovakian
14.410,000
133
7.490
10,200
Equatorial African
17,576,000
80
17,762
38,226
Franco-Belgian
61.260,000
130
7,437
7.531
German Dem. Rep.
16.951.241
314
11,175
12.858
Hungarian
10.350,000
144
5.508
5.508
Indian Ocean
9,440.000
149
9.688
12,824
Israel Mission
3,010,000
4
51
35
Mozambique
7.392.000
44
16.639
27,445
No. African Mission
35.140.000
3
25
28
Romanian
20,470,000
520
47,130
52,857
-SGBCVM
14 824,000
8
499
585
South German
30,460,188
218
13,274
14,792
So. European
105,210.000
147
12.721
11.370
Swiss
6,320.000
57
4,056
3,634
West German
31,437,140
187
12.623
15,039
Yugoslavian
20,550,000
273
10,441
10,010
Division Totals
426,230,569
2.593
215,167
292,716
(Figures
as
of 1st quarter, 1976)
Senegal-Guinea Bissau-Cape Verde Mission
AFRICA
ANGOLA UNION MISSION
EQUATORIAL AFRICAN UNION
INDIAN OCEAN UNION
MOZAMBIQUE UNION
NORTH AFRICAN MISSION
SENEGAL MISSION';